The Island San Juan Bautista - 825 Words

ïÆ'Ëœ Latitude Longitude: 18.2208 degrees N, 66.5901 degrees W ïÆ'Ëœ Discovery date: On Nov. 19, 1493, Christopher Columbus discovered PR. Initially he called the island San Juan Bautista. After discovering gold nuggets in the river, it was renamed Puerto Rico. ïÆ'Ëœ Size: About 3,435 square miles ïÆ'Ëœ Population: Currently 3,679,580 (based on the latest United Nations estimates) ïÆ'Ëœ Capital: San Juan ïÆ'Ëœ Economic mainstay: Sugar production until the 1940s. Manufacturing and tourism have become the main economic activity and source of income. Manufacturing composes about 46% of the GDP of the island. ïÆ'Ëœ Revolution: PR was a domain of Spain until the Spanish-American War, when the U.S. raided the island. In 1898, under the Treaty of Paris Spain†¦show more content†¦Ã¢â‚¬ ¢ Family- The Taino Indians had sturdy familial ties and related families lived together. They lived in very organized kingdoms and small villages, their order was decided by the chiefs. The Taino’s appearance was bronze-colored, average height, dark, flowing coarse hair, and dark and slightly oblique dark eyes. The men were typically naked or sported a breech cloth called nagua. Single women walked around naked, while married women wore an apron made of cotton or palm fibers to cover their genitalia. The length of the apron determined their rank size. The Taino culture was a polygamous one. The male cacique as the leader was permitted to have more wives than the other men in the villages. A woman whom was married to a cacique was considered a great honor. †¢ Church- Among the Taino community, there was a hierarchy of creators. The Yocahu was the highest creator. Jurakan was constantly angry and governed the power of the hurricane. Other Gods were the Zemi and Maboya. The Zemis was a God of both sexes and it was characterized by images of human and animal figures. The Taino’s thought that by being in the good graces of their zemis, they were sheltered from disease, hurricanes, or war disasters. As an offering, they would prepared cassava bread. The Maboyas were nocturnal Gods that ruined crops and were feared among the Tainos. Thus, they offered detailed contributions to satisfy him. †¢ Polity-Show MoreRelatedMy Final Culture Project : Puerto Rico1233 Words   |  5 PagesFor my final culture project, I decided to take a trip to the beautiful island of Puerto Rico. Puerto Rico is a commonwealth of the United States, therefore, passports are not needed when traveling to and from the island. It is located in the northeastern Caribbean Sea and sits east of the Dominican Republic and West if the U.S. Virgin Islands. Spanish is the primary language in Puerto Rico, however, most Puerto Ricans almost speak English. These two languages are both official languages of PuertoRead MoreBiography on Juan Ponce de Leon998 Words   |  4 PagesAlthough Juan Ponce De Leon’s date of birth isn’t certain he was most likely born in 1474, he was born into a noble Spanish family and he was the son of a military hero. Juan Ponce De Leon was born in Santervas De Campos in Castilla which is now known as Spain. In his youth he spent his time working as a Page for a Spa nish Knight. As a Page he cleaned his Knights clothing, cared for his weapons and tended to his horses. In return he was taught a code of honor and learned the way in which he couldRead MoreThe Life of Juan Ponce de Leon548 Words   |  2 Pages Have you ever heard of Juan Ponce de Leon? Rumor has it he was searching for the mythical ‘’fountain of youth’’, but historians suggest otherwise. There are no surviving documents saying that Juan Ponce de Leon was searching for the fountain of youth. 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The divisions within Northern Ireland society have as much to do with class as religion or nationality Free Essays

The history of Northern Ireland, a state created in 1921, has not been a peaceful one, and the study of the country has been as turbulent – it could be said that there is a ‘meta-conflict’; a conflict about the conflict. The causes of these troubles are varied, and it is far too simplistic to reduce it to just a religious one – although the Protestant faith is now synonymous with unionism, and Catholicism with nationalism, there are in fact many reasons for the divisions within the society. The conflict has become one of national identity, class and political and economic equality, as well as, some have argued, culture. We will write a custom essay sample on The divisions within Northern Ireland society have as much to do with class as religion or nationality or any similar topic only for you Order Now These are all endogenous, i. e. internal, explanations for the fractious nature of Northern Irish life in recent decades, but others have placed the blame on external – exogenous – sources, claiming the behaviour of Great Britain or Ireland (or both) are responsible for the current situation. The roots of these divisions are buried under centuries of conflict, betrayal and mistrust, and, whilst religion played an important part, it was part of a wider economic and political battle. It is important to take these into account, but one of the problems facing Northern Ireland is the sheer amount of unresolved history that underlies every movement and decision. This essay will therefore take the recent ‘Troubles’ as its main focus; that is, the causes and effects of the collapse of the Stormont assembly on 24th March 1972 and the imposition of Direct Rule by Westminster, ending in 1998 with the Good Friday Agreement. Whilst this tentative agreement has by no means brought a complete halt to the violence and divisions in Northern Ireland, there was considerable hope, that has not yet proved to have been completely unfounded, that it would signify the beginning of the end. Northern Ireland had the second highest church attendance in Western Europe after the Republic of Ireland, with 95% of Catholics and 45% of Protestants attending church on a weekly basis in 1969 and there can be no denying the fact that the divisions within Northern Irish society have been given religious labels – on a superficial level at least it is a battle between Catholics and Protestants. If this is so, then it is not unreasonable question to ask just which of the two is principally at fault. Patrick Buckland is just one who feels that it is the Protestant community who see the conflict in religious terms, claiming â€Å"For Catholics the problem was largely political; for Protestants largely religious†. They feared the resources and the power of the Roman Catholic church, with 69% of Belfast Protestants in 1994 believing the Church had a ‘significant, ‘powerful’ or ‘too powerful’ influence in the government of the Republic of Ireland. This fear of the Catholic hegemony, that would swamp and overrun their own way of life and form of worship, helps explain their hostility towards the minority in the North. As an ethnic group, they are defined by their religion, which inevitably shapes their communities, their politics and their outlook. It could even be claimed that they fall back on their faith because they have no national identity of their own. Four features of unionist politics during the period 1972-1998 were clearly influenced by religion. The refusal to reach any significant accommodation with the Catholic minority, the steadfast rejection of any contemplation of an united Ireland, the desire to maintain the Union to preserve the Protestant way of life and the support for the evangelical Democratic Unionist Party were all bound up with Protestantism – the last point echoed in Steve Bruce’s claim that â€Å"the Northern Ireland conflict is a religious conflict [because]†¦ that is the only conclusion that makes sense of Ian Paisley’s career†. Finally, the anthropologist Don Akenson claims that the conflict stemmed from the Ulster Protestants’ belief that they are God’s ‘chosen people’, and this explains their sense of superiority, their ability to discriminate against their Catholic population without qualms and their determination to retain the autonomy of the Six Counties, their ‘promised land’. However, it is also possible, as many Unionists have done, to blame the divisions on the Catholic religion. Many extreme loyalists claimed that nationalism is nothing by the tool of the Vatican in an attempt to ‘turn back the tide’ of Protestantism. Whilst this view is perhaps a little extreme, they pointed to the ‘religious genocide’ that took place in the South between 1941 and 1971, when the Protestant proportion of the population fell from 10% to 4. 1%, the legal enforcement of Catholic morality that caused the Protestant emigration to the North and the Papal law ensuring that the offspring of ‘mixed’ relationships were raised as Catholics. Unionists also argued that it was the Catholic hierarchy that consolidated the divide by teaching a Catholic, southern Irish national identity within their schools, that it was their refusal to accept the legitimacy of the Union and its security forces that led to the downfall of the first Stormont Assembly. They were also incensed by the Church’s refusal to excommunicate members of the IRA, as they did during the Civil War between 1922-3, and their willingness to bury IRA dead and hunger strikers in consecrated ground. This, coupled with the discovery of IRA weapons on church land, led to the belief, in Unionist circles at least, that the Church played an active role in the conflict. It was this strident and violent Catholic nationalism that linked Protestantism to unionism – after all, there were a small number of Catholic unionists, which is not to be expected if Protestantism and unionism had been one and the same from the very beginning. Despite all this, it must be remembered that the conflict was not a theological one, and that religion alone cannot explain the divisions within society. Although Northern Ireland still does have one of the highest church attendance figures outside the Republic, in line with the increasingly secularisation of the rest of the UK and Europe, numbers fell (just 29% of Protestants and 67% of Catholics went to church weekly in 1998) as the conflict developed, intensified and continued. The period 1972 and 1998, saw Northern Ireland become an increasingly secularised state – between 1981 and 1987 the divorce rate increased at the same rate as Great Britain’s and the number of births outside marriage doubled – yet the divisions continue. If the conflict was the result of purely religious reasons, it would be expected that there would have been a correlation between areas most afflicted by the Troubles and the degree of religious intensity of the inhabitants, but this simply was not the case – the most devout communities were to be found in the countryside, but the vast majority of the violence was carried out in the cities, which recorded much lower church attendance figures – in 1992 it was estimated in one Belfast Catholic parish just 38% of the population attended mass on a weekly basis. The same should have been true for the paramilitaries, that those most committed to the cause would also have been the most devout, but there is considerable evidence that many only turned to religion after incarceration; most famously, many of the hunger strikers led by Bobby Sands in 1981 had converted to Catholicism once in jail. There has also been a careful avoidance by the main political parties in the province to avoid religious labels – the DUP was formerly the Protestant Unionist Party, but swiftly changed its name to the Democratic Unionist Party in 1971 – preferring terms such as ‘social democratic’, ‘unionist’, ‘nationalist’ and so on, and they pursue political and economic – not religious – policies. It should also be pointed out that even if they did have religious labels, it would not have necessarily meant that the conflict was a religious one – numerous European political parties, the German CDU being just one example, proudly possess a religious name. Between 1969 and 1994, only one Protestant cleric was killed, and he, the Reverend Robert Bradford, was a hardline, outspoken UUP MP, and both sides, to a greater extent, respected the sanctity of churches and churchmen. An important point in this issues is that there is, in fact, nothing intrinsically religious about Catholics taking up arms in the late 1960s/early 1970s against a perceived aggressor or oppressor. This was not a ‘holy war’, not a crusade, but a fight against the inequalities and discrimination they faced. Nor was the Protestant discrimination of Catholics inherently religious – Catholics were treated unjustly because they were seen as disloyal to the state, not because of their rosaries and belief in transubstantiation. The question of whether the Northern Ireland ‘Troubles’ were prompted by the religious tensions is best summed up by John McGarry and Brendan O’Leary when they said â€Å"There is no need to invent ingenious religious agendas to account for militant republican paramilitarism† and the same is true for the loyalists. There are a number of other, more fundamental and realistic issues that explain the divisions within the province. There were clear class divisions within Northern Irish society throughout the twentieth century that could be said to have had an effect on the development of the Troubles. Stated crudely, there a disproportionate of the middle classes were Protestant, whilst Catholics were much more likely to make up the working classes. In 1971, 69% of Catholics were manual workers, in comparison to 59% of Protestant, and throughout the period the number of unskilled Catholic workers rose, whilst Protestant figures fell. Thus the Northern Irish conflict could be seen in terms of a Marxist struggle – one where the mainly Protestant elites were attempting to maintain the status quo against the demands of the Catholic working class. However, this would be to oversimplify the problem, and overlooks the not insubstantial Catholic middle class and ignores the significant influence the Protestant working class were able to exert on the Unionist leadership. If it had been an issue of class, then it would not be unreasonable to expect that political parties would have organised along class lines, but this was not necessarily the case. Whilst the UUP was heavily dependent on the support of the Protestant working class, this was not at the expense of middle class votes. The differences between the DUP and the UUP were not class-based, but simply political, although it could be said the SDLP attracted more middle-class nationalist support than Sinn Fiin before 1998. It might also have been expected that the small Catholic middle class would have been more unionist in character, if it had merely been a class struggle. Therefore to perceive the divisions in society as being along class lines is misleading, but there is a case for looking at the economic inequalities between the two communities, and the effect that they had on the formation and character of the conflict. In 1989, the Northern Ireland Office Minister Richard Needham said â€Å"If work can be found for 10,000 unemployed boys in West Belfast †¦ that in itself will do more to impact on the political and security areas than anything else. In all societies, political stability is linked to economic prosperity, and the fact that, for most of the period 1972 to 1998 the Northern Irish economy consistently underperformed economically in comparison to the mainland. At times in the 1970s, unemployment reached levels as high as 12%, whilst Great Britain had enjoyed full employment. Key staple industries, such as textiles, ship- and airplane building suffered from fierce overseas competition and by the 1970s were in near-terminal decline. Political extremism, and, by extension, paramilitarism was always more prevalent amongst the disadvantaged on both sides of the religious divide rather than the more affluent; a considerable proportion of the violence emanates from deprived Catholic and Protestant ghettos. Therefore there is some truth in Needham’s statement – if Northern Ireland’s economy had been stronger, then perhaps the more violent nature of the conflict could have been contained. A very important economic issue was that of discrimination. In 1971, 17. 3% of Catholic men were unemployed, in contrast to just 6. 6% of Protestants. Twenty years later, the figures were 21. 3% and 9. 6% respectively. For those Catholics in work, they could expect to be paid considerably less than their Protestant counterparts. Direct and indirect discrimination against Catholics were inherent in the economic inequalities they faced. Thus the roots of the conflict can be seen in Catholic demands for an improvement in their economic situation, but attempts, especially under the leadership of Terence O’Neill, to address these discrepancies had an important consequence: the Protestants became increasingly more determined to protect their economic privileges. They began to complain of what Birrell called ‘reverse relative deprivation’, that is, during the 1970s Protestants began to feel relatively deprived as the gap between them and Catholics began to close, which led to an increased resistance to anti-discrimination policies, which in turn fuelled Catholic discontent. By the 1990s, the violence of loyalist paramilitaries were being attributed to the perception that Catholics were now doing better than Protestants, thanks to ‘reverse discrimination’ in their favour – this point of view was especially prevalent in the Shankhill area of Belfast, as uncovered by the 1993 Opsahl Commission. Another economic motive that could help explain the divisions within Northern Ireland was the clear financial disadvantages of abandoning the Union. In the words of McGarry and O’Leary, â€Å"Protestants are said to be more loyal to the half-crown than to the Crown†. One of the reasons Unionists were so opposed the idea of a united Ireland was because it would lead not only to the end of their economic advantages, but to a general decline in the average standard of living, seeing as the Republic simply could not guarantee degree of expenditure on the province as Britain – by the early 1990s, the subsidy given to Northern Ireland from London actually exceeded the Republic’s income tax revenue. This does not explain the continued nationalist support for and end to the union, even when aware of the inevitable economic disadvantages, but it is an important factor in understanding Protestant intransigence. However, economic factors alone simply cannot explain the divisions that led to the outbreak of the ‘Troubles’, or their continuation for so long. As Trotsky pointed out, if mere deprivation was the cause of revolutions, the masses would always be in a state of rebellion. If economic reasons were the cause of violence between the two communities, it would be expected that periods of depression would be accompanied by an intensification of conflict, which simply was not the case: after the 1958 slump there was no outbreak of violence, and the ‘Troubles’ actually started during a period of relative growth, falling unemployment and increasing prosperity, which would point to a political, rather than economic, trigger. Whilst political extremism is more likely to be found in underprivileged areas, repression (especially in the case of nationalist groups) was still as major reason for joining paramilitary forces, rather than objective deprivation. As already mentioned, there was no economic incentive for the Six Counties to unite with the South, especially before the Republic’s emergence as a ‘Celtic Tiger’, but the British subvention of the province also does not fully explain Protestant unionism, for it increased considerably during the years of Direct Rule, and in 1972 it was nowhere near the i3. billion it was in 1998. Unionism was driven by the belief in the right to self-determination and the resolve to preserve the Protestant way of life, not an economic self-interest, and equally, â€Å"Nationalism has a social psychological basis rather than a purely or largely materialist foundation† (McGarry and O’Leary). For shared material experiences to shape a community in any significant way, they must firstly, according to McGarry and O’Leary, have a deep sense of national identity formed through shared historical or geographical experiences and facilitated by common culture, language or religion. Whilst economics clearly played a crucial role in consolidating existing divides, it does not explain the existence of the divisions in the first place. The violent divisions in Northern Ireland society can all be traced to the problem of national identity. Culturally, there was no real divide between the two communities, except over fairly superficial matters such as sport and newspapers. Religious, economic, class and cultural issues, whilst important in understanding the complexity of the Ulster question, are not, in themselves, enough to explain the underlying causes. In terms of religion, whereas the Catholics were a single denomination, the various Protestant denominations were united only by the fact that their non-Catholicism, which was not strong enough to produce a strong enough degree of cohesiveness. Religious labels, however, were used as a demarcation between the two communities. Unionists were not united by their religion, their class or their economic self-interest, but by their identification with the rest of the United Kingdom, by the fact that they considered themselves to be British – even when the government did not necessarily agree. Equally, nationalists were united in the belief that they are Irish, and spiritually and ethnically a part of the southern Republic. People were members of a ‘religious community’, considered to be a ‘cradle’ Catholic or Protestant regardless of their actual religious or non-religious conviction; their religious label was an ethnic label. Whilst churches maintained and reinforced the social boundaries, through religiously driven activities, and the high rates of endogamy (in 1968, 96% of the population had parents of the same religion, whilst between 1943 and 1982 just 6% of all marriages were mixed), the persistence of segregated schooling (just 2% of primary and secondary school pupils in 1994 attended an integrated school) and residential separation, the divisions were originally caused by something else: â€Å"religion reinforced nationalism, not the other way round†. Thus political and economic discrimination of the Catholics by the Protestant majority can be explained in terms of Protestant fears that their national identity would be lost in a united Ireland. Their determination to remain a part of the United Kingdom, and their extreme reluctance to grant significant civil rights to the Catholic minority was as a result of their fear of losing their way of life, as well as just an unwillingness to relinquish their privileged status. As McGarry and O’Leary succinctly put it: â€Å"National and ethnic attachments tend to be much more binding and explosive in historically established and stable communities than alternative solidarities, like gender or class† and this is especially true of Northern Ireland. There are many aspects of the divisions in Northern Ireland society that this essay has not addressed. More could be said about cultural differences, and the long-term political discrimination, such as gerry-mandering, faced by Catholics that led to the Troubles between 1972 and 1998. External factors, such as British and Irish policy, and other long-term historical factors, such as the nature of British colonialism of the seventeenth and eighteenth centuries, such as the impact of plantation on the political dynamic of the province. It is impossible to blame the Troubles on class conflicts, for Protestants and Catholics simply do not divide neatly into a unionist middle class and nationalist working class. Economic factors did have a significant impact on the development of grievances and intransigence, but also only provide an incomplete picture. Superficially, the conflict can be seen in religious terms – after all it is often described as Catholics against Protestant, as well as nationalist versus unionist. However, in recent decades, as Northern Ireland follows the general European trend for secularisation, and church attendance figures continue to fall, the religious labels are a sign of ethnicity, rather than belief. The entrenched nature of the divisions between the two communities, in the face of improving economic and political conditions and increasing secularisation during the period 1972 and 1998 means that there must have been a further, deeper cause for the conflict, and the question of nationality – British or Irish – is more convincing than the other, admittedly important, possibilities. How to cite The divisions within Northern Ireland society have as much to do with class as religion or nationality, Papers

Investments and Challenges for Enterprises †Free Samples to Students

Question: Discuss about the Investments and Challenges for Enterprises. Answer: Introduction Internet of Things (IoT) involves the procedure of connecting the software, hardware and sensors. The implementation of IoT technology in farming and agriculture has significantly changed the scenario of farming as a whole. The quality has improved a lot with the advent of IoT. The various technologies associated with the IoT technology have changed the food quality. The farmers always stay connected to the Internet and use the wireless network for the benefits. Now, there is a drawback, since the farmers use the insecure network they fall into prey of the cyber attackers, they attack their systems and lock their system and asking for money. The ransomware attack cost them too much. They steal the farmers data as well. This research study will review the issues and provide solutions to strengthen the security framework for the betterment of the farmers so that they can conduct their activities safely and securely over the network. The common security issues with wireless technologies This research study will showcase the issues and provide solutions to strengthen the security framework for the betterment of the farmers so that they can conduct their activities safely and securely over the network. Jing et al., (2014) suggested the common security solutions in the wireless technology. The risks those are associated with the wireless technology are- Intrusion: The mobile network is being more opened to the intruders, they easily gain access to those mobile devices via an unprotected network and make it vulnerable.tivities. Granjal, Monteiro Silva, (2015) depicted the active attack and the passive attack involved elaborately and lack of security can lead to both physical and virtual intruder attack such as hacking, data theft, the system integrity destruction. The active attack involves ID spoofing is basically related to the unauthorised access or unauthorised privileges, the active attack also involves the access of personal files in the computer system by means of alternation or modification of the data, that active attack also correlates the dictionary attacks to detect or identify a set of station service identifiers. According to Da et al., (2014) the replay attack or DoS attack is associated with accessing and exploiting the wired equivalent privacy encryption. According to Gubbi et al., (2013) the passive attack involves the accumulation of the information when the information is in transmitting in between the unauthorised devices. The passive attack can occur by the following two methods- Eavesdropping: this method involves the monitoring and administering of the transmissions of the message components in between the devices Traffic analysis: Loo, Mauri Ortiz, (2016) mentioned the process which involves monitoring and administrations of transmissions for particular patterns of communication. All the techniques described above are a part of criminal activities that involves hacking and exploiting the mobile system and wireless system and () depicted them beautifully. The current security solutions for the security threats on Internet of Thing Borgohain, Kumar Sanyal, (2015) presented the security solutions that are associated with the IoT for diminishing the security threats are- authentication, securing communication that means data protection while it is in transit, protection of data while in the process, securing storage which involves protecting data while the data is at rest. Authentication: Abomhara Kien, (2014) depicted the common algorithm AES and SHA-256 that aids in authentication; the authentication process involves the usage of the asymmetric public key. In case of authentication public key concept is used to encipher and decipher data for enhancing security. The sender sends a data encrypted with the secure key and the receiver on the other end can only get access to the data by decrypting the same data with the secure key. The sender and the receiver can only access the data and they have to have the key, that means the intruders in between if try to access the data they will have to know the key encryption ensures data safety. Whitmore, Agarwal Da Xu, (2015) highlighted that digital signature is another form of authentication. The concept of digital certificate involves a private key encryption which can only be opened by the public key, the private key is only known to the sender and the receiver. Securing data communication by means of algorithms: According to Botta et al., (2016) the software implementations to secure the data my means for authentication can be power consuming. When that software deployed in a system, it takes a lot of CPU cycles for processing, hence the system becomes slow and sluggish at times, hence it delays other vital works and makes the network slower. However, the problem can be solved by the implementation of the symmetric encryption algorithms like AES and 3DES and the asymmetric algorithms RSA and ECDSA. According to Al-Fuqahaet al., (2015) implementations of all these algorithms make the system faster and hence make it power-efficient. The software implications, on the other hand, can be tedious and can slow the system and hence should be replaced by these algorithms. Secure transit: Matharu, Upadhyay Chaudhary, (2014) stated that the sensitive information while in transit must remain safe and secure all throughout the transmission between the sender and the receiver, and those must not be leaked in any way. However, in some instances in case of payment applications, another safety and security layer is required, certain software tools come into play in this case, and the execution of the code can be made secure by implementing those tools. The secured environment can be achieved by the security chips and the inbuilt security chips in the IoT device host CPU. Securing the data while storing in the device: When the data is stored in the database of the IoT devices, it can be made secure with the secure key and the unique device identifier. From the root keys, the session keys are generated and these keys are for authentication and securing connection among the devices. According to Chen et al., (2014), the authorised users who know the keys' details can only access and can further communicate with the devices; these data are secured in terms of warranty and privacy. Securing personal information: IoT helps to secure and protect the assets of the users. IoT helps to build custom applications to protect users' data; it makes users' life simpler. Stay ahead of the customers: The developers or the manufacturers by taking the help of cloud technology and advanced IoT solutions can stay ahead of their competitors. Providing benefits to agriculture and farming: The farmers or any individuals can use the IoT configured hardware and software solutions to get cost-effective and secured service. IoT providing advanced data storage: According to Grieco et al., (2014), the clients can get the advanced data storage facilities and standard, and also the advanced data protection via IoT. The attackers or the intruders finding out the loopholes has spread their arms and the cyber crimes are increasing day by day, ransomware is one of that kind, the ransomware virus become popular because of the following flaws- Lack of proper authorization technique: Lack of strong passwords can lead to unauthorised access and lead to unethical data usage. Encryption failure: Martnez-Prez et al., (2015) showcased that the devices fail to encrypt or decrypt data when the data is transferred, even though the device is connected to the Internet. The security credentials: The users use the same default username and password preconfigured for the devices. Privacy issues: The privacy issues incur as the organisations collect data from the customers via an insecure network. Open-source software: According to Trappe, Howard Moore, (2015), IoT devices must be configured with the open-source software and not the paid software, as these can reduce the usage of IoT technology and the students and the educators can face challenges adopting the new technology for them. Open-source software help to overcome the security breaches easily. IoT in testing mode: IoT technology is still in beta mode and needs to be revolutionised, there are many security breaches and several pitfalls that need to be addressed and solved as soon as possible. The better ways of overcoming the security challenges that can assist farmers The best possible solution for overcoming the security challenges in the IoT devices is to protect the personal information and details and the specifications by implementing required IoT devices that are IoT algorithms and associated IoT hardware. IoT hardware can make the whole system cost-effective as well as the algorithms can help them to process things over the Internet further. Moreover, it provides us with a secured solution. Lee Lee, (2015) depicted that the security can be achieved by following means Patching all the system requirements on a daily basis: The computer desktop, as well as the mobile devices, must be configured and set up to install the daily updates. The updated patches include all the solutions for the security breaches. So, the updated operating system is less vulnerable to threats. Backup system files and personal data: The backing up of system files and the personal data help in this scenario. If any important files get affected then it will not hurt, so the backup is easiest and cheapest method, it helps to mitigate the effect of ransomware effect. Updated software: According to Farooq et al., (2015), the software or apps installed in the device must be updated all the time; the browsers must be updated, as the outdated software is more vulnerable to security threats and risks. Blocking SMB inbound or outbound on the firewall: The ransomware virus basically spread through Windows SMB services, so implementation and configuration of firewall can mitigate the risk of ransomware. Installation of antivirus software: Sicari et al., (2015) stated that the antivirus software installation can help definitely help to fight against the ransomware, any basic antivirus available in the market can secure the network from the potential attack of ransomware virus. The farmers must take the definite approaches discussed that will enhance the security and also provide various farming facilities. The farmers must install the antivirus software in their system and must keep it updated; the software can definitely help them to stay away from the adverse effect of the ransomware virus. According to Anwar et al., (2014), the farmers should back up their business data and files regularly. They can store the files on a USB stick or USB flash drive, they can be ensured by simply testing whether the backup files are working or not. Saving files in read-only mode The farmers can make a simple move. The ransomware virus cannot attack the files that are read-only. Therefore, they can make a trick and save their files in read-only mode, in this way they can protect their files and they do not have to pay a large amount to the intruders. According to Anwar et al., 2014, the above model demonstrates how IoT works. The model gives a general overview of a secured connection established between IoT devices, IoT server and the IoT-Ticket Dashboard. This ensures secure data transmission and protection from ransomware. Sicari et al., 2015 showcased the above model that demonstrates the sensors integrated with data storage and in between the IoT structure which provides the network security. From this image, the underlying structure can be seen. Granjal, Monteiro Silva, 2015 demonstrates the above model in details and the applications of agriculture with the cloud and database, the data accumulated is stored securely in the database for future analysis. Li, Da Zhao, (2015) stated that the IoT is in testing mode, the farmer can still get enough advantages from the IoT services, though in mere future they will get more benefits from the IoT. Conclusion It can be concluded from the above discourse that IoT has a lot to offer to the farmer and agriculture. The quality has enhanced a great deal with the appearance of IoT. The different innovations related with the agriculture have changed the sustenance quality. The agriculturists dependably remain associated with the Internet and utilize the network system for the advantages. Presently, there is a downside, since the intruders utilize the unreliable system they fall into prey of the cyber attackers, they attack their devices and lock their devices and requesting cash. The ransomware attack cost them excessively. They take the agriculturists' information also. This investigation features those issues and furthermore gives helpful answers for the particular issues confronted by the clients. This examination study highlighted the issues and give answers for reinforcing the security structure for the improvement of the agriculturists so they can lead their activities securely and safely. The various approaches of IoT will help definitely help in agriculture to achieve the desired security, the farmers will have to install antivirus and update them daily, should back up important files. The limitations of IoT have also been discussed. 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Life is unpredictable Essays - Szd Speech, , Term Papers

Life is unpredictable Life is Unpredictable 1 We all leave the warmth and security of our homes every day whether it is to go to work, school, do errands or visit a friend. While the reasons vary from one day to the next there is one common denominator and that is the assumption that when we leave our homes we will be returning to them later in the day. In most cases, this is a safe assumption and we are able to come and go throughout the day returning safely to our house, family and lives at the end of each day. However, the reality is that while we would like to believe that we will always be safe, life does happen and there are people that wake up in the morning, drink a cup of coffee, read the paper, leave the house and never return. People lose their lives every day and the reasons can be many including a sudden heart attack or a tragic car accident. Regardless of the reasons, it is important to remember that life is short and we truly don't know what each day will bring. I am not writing this to be negative but instead to serve as an important reminder that life is fragile and we need to embrace every moment given every single day. I have thought about how often I have rushed out of my home in the morning leaving dirty dishes on the counter, a mess in the bathroom, unfinished projects and most important without saying goodbye to a loved one because I was running late. Like most people, I fall prey to the illusion that I will be returning home later in the day and can clean up the messes, finish the projects and have quality time with the people I love later. In the end, the messy house and unfinished projects are not that important but I challenge all of us to think hard about the importance of our loved ones and unfinished business with those we love. How often have we left for work without a goodbye, a hug or saying "I love you"? How often have we left angry and full of resentment refusing to forgive or resolve an issue with someone we truly care about? My guess is that this is something we can all relate to and have experienced at some point in our lives. Remember that there are never any guarantees on any given day and that while we need to think positive and live each day to the fullest we must also appreciate the blessings in our lives and those that we love. Don't take that chance of having wished you had told someone that you loved them or that you forgave them only to have it be too late. I can promise you that no argument or those few minutes you saved by rushing out the door will be worth it if life steps in and someone doesn't come home. Life is so precious and each and every day that we are given is truly a miracle so please live life to the fullest, practice gratitude, learn to forgive, spread kindness every chance you get and most of all love others. It will make each day so much better for everyone around and we can leave our homes knowing that regardless of what the day may hold we have truly lived our best life! 2 Life is unpredictable. Sometimes no matter how perfect your plan is, it turns out to be the other way round. When this happen has you ever stop and think? Maybe God has another plan for you? Or do you find blames in other people? Do you ever stop and try to reflect your own self? Sometimes, we just too ignorant to admit that we are on the wrong track. Sometimes, we just trying so hard to get what we want. But worst of all, sometimes, we always see other peoples life are much more fun, perfect and happier than us. We envy them so much until we forgot that happiness can exist in little things that we take for granted. 3 In life, we come across many challenges. Some of them make us who we are while