Essay On Hunting Rifle

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Essay On Hunting Rifle



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Hunting Rifle vs. Tactical Rifle

Since , I have kept a bibliography of commentary on assertions that the Haudenosaunee Iroquois and other Native American confederacies helped shape ideas of democracy in the early United States. By , the bibliography had reached roughly items from more than books, as well as newspaper articles and book reviews numbering in the hundreds, academic journals, films, speeches, documentaries, and other sources. The bibliography was assembled with the help of friends, as well as searches of libraries and book stores, and personal involvement in various skirmishes of the debate. The number of references exploded during because I began to search several electronic databases.

Before I explored these databases, I had been acquainted with the spread of the idea on a more personal level, especially through debates in academia that have been chronicled with Donald A. Grinde, Jr. Now, I was watching the idea take on an animus of its own, detached from its scholarly moorings. As the debate expanded in popular consciousness, a grand cacophony of diverse voices debated the type of history with which we will enter a new millennium on the Christian calendar.

Despite its caricature as a horror story of "political correctness" and the jarring nature of some of the debate over the issue, the idea that Native American confederacies are an important early form of democracy has become established in general discourse. History is made in many ways, by many people; the spread of the idea that Native American confederacies especially the Haudenosaunee Confederacy helped shape the intellectual development of democracy m the United States and Europe is an example of how our notions of history have been changing with the infusion of multicultural voices.

It is fascinating to watch the change in all its forms -- and the debate over the issue in all its cacophonous variety. This bibliography comprises the "field notes" of my journey. Reaching the Grassroots: The World-wide Diffusion of Iroquois Democratic Traditions by Bruce Johansen, April A new "influence" summary: Immigrants from Europe often have borrowed from native peoples, embraced this knowledge as their own, and then forgotten its origins. Meanwhile, the prevailing assumptions of the "winners'" histories condemn Native Americans as primitive and brutish.

The reconstruction of history in its true complexity takes some work, since it often runs counter to the heavy weight of well-established assumptions. Johansen I removed a copy of Robert H. Would I be able to add yet another sliming of my life's academic work by a neo-conservative household name who has never heard of me? After consulting Bork's index under "Iroquois Confederacy," on pages and , I hit pay dirt. I ceased to be a mild-mannered middle-aged professor of principally Norwegian extraction who has spent 15 years at a Midwestern university teaching undergraduates how to write newspaper stories and essays on Black Elk.

Suddenly, I saw myself portrayed by Bork as a primary sloucher toward Gomorrah in his pantheon of politically motivated assassins of western civilization's most cherished canons, an advocate of the demon multiculturalism, and a bona fide barbarian at the Gate. This is heady stuff for a professor from Nebraska. Oren Lyons at the UN: Opening Speech for "The Year of the Indigenous Peoples", This proclamation brings home inspiration and renewed dedication to our quest for self-determination, justice, freedom and peace in our Homelands and our Territories.

Indeed, the quest is a renewal of what we enjoyed before the coming of our White Brothers from across the sea. We were instructed to create societies based on the principles of Peace, Equity, Justice, and the Power of Good Minds. Our societies are based upon great democratic principles of the authority of the people and equal responsibilities for the men and the women.

This was a great way of life across this Great Turtle Island and freedom with respect was everywhere. Our leaders were instructed to be men of vision and to make every decision on behalf of the seventh generation to come; to have compassion and love for those generations yet unborn. We were instructed to give thanks for All That Sustains Us. Thus, we created great ceremonies of Thanksgiving for the life-giving forces of the Natural World, as long as we carried out our ceremonies, life would continue.

We were told that 'The Seed is the Law. It is The Law of Regeneration. Within the seed is the mysterious force of life and creation. Our mothers nurture and guard that seed and we respect and love them for that. Just as we love I hi do' hah, our Mother Earth, for the same spiritual work and mystery. In our time, the academic landscape teems with Native people who have the requisite degrees, academic positions and publication records to write excellent encyclopedia entries.

In , treaty commissioners at Albany recall the words of Canassatego. Dating the Iroquois Confederacy , by Bruce E. Johansen, pp. The Haudenosaunee Iroquois Confederacy, one of the world's oldest democracies, is at least three centuries older than most previous estimates, according to research by Barbara Mann and Jerry Fields of Toledo University, Ohio. Using a combination of documentary sources, solar eclipse data, and Iroquois oral history, Mann and Fields assert that the Iroquois Confederacy's body of law was adopted by the Senecas the last of the five nations to ratify it August 31, The ratification council convened at a site that is now a football field in Victor, New York.

The site is called Gonandaga by the Seneca. Peter Jemison, pp. I want to talk about our original treaties because we not only made treaties with the United States, but we also made treaties with other foreign countries, and perhaps the first one that we made was with the Dutch. We used a wampum belt. That is, a two row wampum belt with two parallel lines on a field of white.

We used wampum belts to help us commemorate our treaties. Wampum, as you may know, is made of shell, a combination of quahog and the periwinkle shell, cut and made into tubular beads and then strung into a belt. The purpose of the belt, to use an anthropological term, is as a mnemonic device for remembering important ideas, so that when the reader of the belt holds it in his hands, the idea literally comes from the belt. We are travelling along and we have an agreement with one another. I am not going to get out of my canoe and get into your boat and try to steer it, and I am going to ask you not to get out of your boat and get into my canoe and try to steer it.

We are going to allow one another to exist. We are going to accept the notion, that we are sovereign, that we have our own form of government and that you have yours. We have our own way of life, and that you have yours, and that we are not trying to convince you to be us; we are trying to convince you that because of our long history here, we have a knowledge of this place where we live. And so, we use this two row wampum belt even now, as the basis for all of the other treaties that we made after this time. Henry Lickers, pp. Over the past 18 months, the Haudenosaunee Environmental Task Force has labored on a document which would begin the process of detailing the environmental impacts that the western society has had on our lands and territories.

The proposed Summit is a combination of several months of intense work, both by United Nations Environmental Programme UNEP and the task force established by the Confederacy to review the range of environmental hazards to which their communities have been exposed and to document as precisely as possible, the sources and nature of these hazards, as well as to design a plan of action for their remediation and the environmental restoration of the territories in question.

We, the Haudenosaunee, bring our case to the United Nations to draw international attention to the environmental issues affecting the indigenous communities in North America. I used it for different subjects and got only outstanding papers! I love this service, because I can freely communicate with writers, who follow all my instructions! Once, I forgot to attach a book chapter needed for my paper. My writer instantly messaged me and I uploaded it. As a result, my essay was great and delivered on time! Best wishes to amazing writers from EssayErudite. These guys help me balance my job and studies. We value excellent academic writing and strive to provide outstanding essay writing service each and every time you place an order.

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Cooper did not claim to have invented anything in particular with the color code, but he was apparently the first to use it as an indication of mental state. In short, the color code helps one "think" in a fight. As the level of danger increases, one's willingness to take certain actions increases. If one ever does go to Condition Red, the decision to use lethal force has already been made — the "mental trigger" has been tripped. The following are some of Cooper's additional comments on the subject. Considering the principles of personal defense, we have long since come up with the color code. This has met with surprising success in debriefings throughout the world. The color code, as we preach it, runs white, yellow, orange, and red, and is a means of setting one's mind into the proper condition when exercising lethal violence, and is not as easy as I had thought at first.

There is a problem in that some students insist upon confusing the appropriate color with the amount of danger evident in the situation. As I have long taught, you are not in any color state because of the specific amount of danger you may be in, but rather in a mental state which enables you to take a difficult psychological step. Now, however, the government has gone into this and is handing out color codes nationwide based upon the apparent nature of a peril. It has always been difficult to teach the Gunsite color code, and now it is more so. We cannot say that the government's ideas about colors are wrong, but that they are different from what we have long taught here.

The problem is this: your combat mind-set is not dictated by the amount of danger to which you are exposed at the time. Your combat mind-set is properly dictated by the state of mind you think appropriate to the situation. You may be in deadly danger at all times, regardless of what the Defense Department tells you. The color code which influences you does depend upon the willingness you have to jump a psychological barrier against taking irrevocable action.

That decision is less hard to make since the jihadis have already made it. In White you are unprepared and unready to take lethal action. If you are attacked in White you will probably die unless your adversary is totally inept. In Yellow you bring yourself to the understanding that your life may be in danger and that you may have to do something about it.

In Orange you have determined upon a specific adversary and are prepared to take action which may result in his death, but you are not in a lethal mode. In Red you are in a lethal mode and will shoot if circumstances warrant. Cooper advocated four basic rules of gun safety :. Cooper is best known for his work in pistol training, [15] but he favored the rifle for tactical shooting. He often described the handgun as a convenient-to-carry stopgap weapon, allowing someone the opportunity to get to a rifle.

Personal weapons are what raised mankind out of the mud, and the rifle is the queen of personal weapons. The rifle is a weapon. Let there be no mistake about that. It is a tool of power, and thus dependent completely upon the moral stature of its user. It is equally useful in securing meat for the table, destroying group enemies on the battlefield, and resisting tyranny. In fact, it is the only means of resisting tyranny, since a citizenry armed with rifles simply cannot be tyrannized. The rifle itself has no moral stature, since it has no will of its own. Naturally, it may be used by evil men for evil purposes, but there are more good men than evil, and while the latter cannot be persuaded to the path of righteousness by propaganda, they can certainly be corrected by good men with rifles.

Greatly influenced by the life and writings of Frederick Russell Burnham , Cooper published an article in the s describing his ideal of a general-purpose rifle, " Cooper defined his goal: " Cooper felt the scout rifle should be suited to a man operating like the scout Burnham, either alone or in a two- or three-man team. In late , Steyr Mannlicher produced a rifle to his "Scout" specifications, with Cooper's oversight during the engineering and manufacturing process. While not a spectacular sales success, these rifles nevertheless sold quite well and are still being produced. Cooper considered the Steyr Scout "perfect" and often made the point that "I've got mine! Cooper was dissatisfied with the small-diameter 5.

This became known as the Thumper concept , inspiring the development of the.

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