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Tidal power is an increasing unexploited renewable source of energy that mainly based on lunar gravitation
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Introduction
Tidal power is an increasing unexploited renewable source of energy that mainly based on lunar gravitation. Whereas the potential of the hydroelectricity of Tidal power has been in existence for a longer period compared to dams and lakes, and are costly due to construction of massive structures in hard saltwater regions. The main tidal energy project of the US is at Annapolis Royal and has massive benefits to the region. The discussion will highlight the history, nature, current, and future use of Tidal power in North America.
Discussion
The power stored in tides has been in existence for centuries and the most first tidal mills records dates back to the eighteenth century. Other records documents that Tidal power originated from Europe and Atlantic coast of North American where tide mills were used to produce electricity. The flowing water was stored in massive ponds and the movement of tides turned the waterwheels, which utilized mechanical energy generated to for grain milling. The earliest tide mills occurred during the Middle ages and during the Roman times and in the 19th century, the process of utilizing running water and turbine spinning for electricity production was introduced in America and Europe, (Hardisty 52). During this period, the tidal mills were primarily utilized to grand grains and had similar designs with the conventional water mills except the fact that they did not use reservoirs and dams. Similarly, the industrial revolution accelerated power demands and tidal energy could not meet the demand; therefore, the development of cheap fossil fuels and other power production means that provided access to generation of power replaced tidal power. Therefore, the existing Tidal mills and other pre-industrial water mills lost their value as power production means. In the modern times, the demand for renewable and non-pollutant energy production means as well as the increased prices of fossil fuels had triggered the renewed interest of using tidal energy.
In the US, tidal energy utilizes the ocean tides movement power for energy production, and thus, tapping of tides for energy production occurs in two different ways, first, in changing levels of the sea – a phenomenon that allows rising and falling tides on shorelines. Secondly, tidal energy can be exploited through turbines sinking to the floor of the sea whereby fast-moving water currents turn blades of the generator as wind does to wind turbines.
Tidal power is renewable energy as the tides movement is on a predictable routine schedule based on the Sun, Moon, and Earth’s orbit and cannot be exhaustible. Even though, tidal power is free of carbon, it is not environmental secure because concerns over the shoreline health and aquatic environment ruins the clean power source – older technology of tidal barrage can destroy aquatic life populations.
Traditionally, massive systems of barrage prevailed in the of tidal energy project. However, because of high evident unhealthy environmental and economic challenges with the tidal power technology, investigations into the tidal power field had a shift from systems of barrage to tidal turbines current in the recent years. This modern technology has fewer environmental challenges than the tidal barrages because the turbines on the offshore water current cuts the necessity of building water reservoirs for capturing tides along environmental delicate coastlines.
Although, harnessing tidally drive currents of the coastal waters cannot product as much power as the barrage style equipments, the technology still has some hope for the North Americans. This is because the technology is rapidly developing and growing with various test projects developing all over the world. For instance, the technology is evolving in various nations such as Canada, France, Europe, and the entire United States. North America now owns and operates its own Annapolis tidal energy project that provides energy for various purposes. For instance, power from the tidal plant is uses for industrial operations, lighting homes, and other purposes, (Hardisty 52). The plant generates much of the energy of the country and has about twenty megawatts capacity and an everyday output of about 80-110 MGW hours based on the speed of the tides. The station presently serves as a seasonal center of interpretation accessible to the public, where visitors learn a lot about the production of the station, its origin and the Fundy Bay Power.
Even though, not broadly used in utilized, tidal energy in North America has potential for future production of electricity for the nation. This is because tides are increasingly predictable as compared to solar energy and wind powers. Similarly, among the renewable power sources, tidal energy has few environmental and health hazards compared to other sources. In the contemporary world, various technological developments and advancements, in design – such as tidal power dynamics and tidal lagoons – and technology of turbines – such as axial and cross flow turbines – suggests that complete tidal energy availability may be somehow increased that earlier predicted. Similarly, economic and ecological costs may be reduced to competitive levels with other sources.
Though increasingly fundamental and readily available to various global nations, tidal energy has traditionally experienced various increased cost challenges and few sites availability that have high ranges of tides of tidal flow velocities, therefore, limiting the total availability of tidal power. Similarly, tidal power experiences various constraints in becoming the main source of power in the modern world. First, the tidal energy potential entire relies on the tides flow rates that are different for various locations. Research shows that little energy is generated where few turbines are installed and many turbines interferes with the flow.
Despite the challenges, recent focus on the tidal power potential to produce energy and minimize shoreline and aquatic life effects shows that tidal power plant will soon replace other renewable power sources as the preferred energy production methods. This is because there is a lot of unexploited tidal power in waters across the globe, for instance, North American waters alone hold about 48TW/year untapped tidal power that can be increasingly crucial in economic production.
Conclusion
In conclusion, therefore, tidal power has a potential to produce energy for domestic and international use and has minimal environmental impacts compared to other renewable sources. Given a change it can replace all other sources of energy in the world and provide a cheap and available energy for the world.
Works cited
Hardisty, J. The Analysis of Tidal Stream Power. Chichester, UK: Wiley, 2009. Print.
Tibetan Buddhism
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Tibetan Buddhism
Introduction
Religion is a complex cultural aspect that usually constitutes of various beliefs, values, practices and virtues that play a fundamental role of guiding the behavior of the adherents. These are used alongside teachings and doctrines that provide rich information about the particular faith and enable the adherents to be well informed about the same. Different religions also employ varied and particularistic myths and symbols that enhance their faith in the particular religion. Also, they have specific languages that are unique to their way of worship.
This often reflects their value system as well as beliefs and practices. This diversity is inherent in the major religions of the world and it can not be disputed that they make worship worthwhile. Just like other religions of the world, Tibetan Buddhism has a unique value system that is defined by its religious doctrine and institutions. It uses Tibetan language in spiritual worship and employs the Tibetan Buddhist Canon that contains various texts that are recognized as commentaries and scriptures. This paper provides an in depth analysis of the various facets of Tibetan Buddhism religion.
Tibetan Buddhism is also referred to a Lamaism and is posited to have developed at the dawn of the 7th Century BC. It is characteristic to the Tibet that is found in the Himalayan region and constitutes the Bhutan, Nepal and India. Mitchell ascertains that it is widely employed in Bhutan and in fact considered a state religion in the same (79). Other regions in which this religion is widespread are Tuva, Buryatia and Kalmykia in Ruissia, North Eastern China and Mongolia. The 1959 Tibetan uprising is implicated to have played a critical role in popularizing the religion and increasing its accessibility to a significant percentage of the world population. Religious statistics ascertain that currently, it has close to twenty million adherents across the region.
In his review, Situ indicates that the religion was introduced in Tibet by the Indians in 173AD. This began with the southern region but was later disseminated in the north in the third century. At this time, it is posited that the religion did not have a great impact to the population and had not been yet transformed in its modern Tantric form. The unification of Tibet and subsequent declaration of Buddhism as a state religion in 641 AD had a significant impact on the spread of this religion in the region. Nevertheless, religious documents affirm that the Asians played a significant role in the spread of the same.
Adherents employ certain religious texts in their worship that have been translated from the original Sanskrit through time. The first and most common text is the Tibetan Buddhist Canon. According to Ray, this is compressed in more than three hundred volumes and has several thousands of personal texts. In particular, the texts include the sarvastivada, mahayan and the tantrics. It was categorized in two main classes after it was fully compiled in the fourteenth century. The first section is also referred to as the Kanjyur or the translated word and it entails 600 canonical texts contained in 98 volumes. The original text of this was printed in china in 1400. The current Tibetan edition was printed in 1731 in sNar-tang. Tenjyur, also referred to as the transmitted word contains treatises and semi-canonical commentaries by Buddhist masters. It has 224 volumes and a total of 3626 texts and is divided in to three main segments.
These entail the sutras, made up of 64 texts and one volume, commentaries on sutras that contains 137 volumes and has 567 texts and finally the commentaries about Tantras that has 86 volumes and a total of 3055 texts. Situ cites that Bardo Thodol is considered the most common text and it is used to explain the experience that the soul undergoes during the period between death and rebirth that is also referred to as the bardo. This is usually recited over a person that is dying or one who is recently deceased and is believed to be a symbol of Shamanism influence.
Tibetan Buddhism also has distinctive beliefs that are represented in the bodhisattvas, Dharma protectors and pantheon of Buddhas. It is believed that Arya-bodhisattvas have the capacity to escape the death and rebirth cycle. These have the option of choosing to remain in the world and offer their help to other adherents. This according to them is critical in enabling the adherents to reach buddhahood or nirvana. Powers indicates that Dharma protectors comprise of mythic figures that are sourced form various religious backgrounds such as Hinduism and Bon religion and then incorporated in the Tibetan Buddhism. These figures are pledged to providing protection as well as upholding the Dharma.
Another distinct feature of the Tibetan Buddhism entails the five Dyani Buddhas that define the Tibetan art. They are usually found in Tibetan thangkas and mandalas. Their meaning is symbolic as adherents believe that every Buddha has the capacity to overcome a specific evil with a particular good. The wrath of the deities is another important feature of this religion. In this respect, it is believed that the deities are symbolic of the benevolent gods that work relentlessly towards eliminating violence and evil that is typical of the current world. They are thought to have hideous and hair rising features which are believed to be instrumental in triggering terror in and fear in evil spirits that threaten the wellbeing of the faithful.
They also believe that Tara, a Buddhist savior goddess is a representation of enlightened action and virtuous behavior. She is also called sgrol-ma and is revered because of her strong love for living things. In particular, it is believed that her love for humanity and the entire life supersedes that of her children. She is also responsible for providing longevity and offering protection to the cosmological journey of humanity. Thus she is important in guarding and guiding humanity throughout their enlightenment journey.
Tibetan Buddhism has distinctive practices that define their way of worship. The non initiates or non believers can gain merit through performing a host of activities and rituals. These include flower and food offerings, water offerings that are performed using bowels, chanting prayers and religious pilgrimages. In addition, they can light butter lamps in the temples found in the locality or alternatively pay the monks who can light the lamps on their behalf.
The most common religious festival that is believed to be a source of blessing to the villagers is the tsechu. The religious dances that are performed by the monks play a critical role in reminding the villagers of vital religious principles that pertain to the responsibility of protecting nature and avoiding any activity that has the potential to cause harm to the same. Further, certain festivals employ Thongdrol that is represented by a large painting. It is believed that this drawing has intrinsic deliverance powers. Basically, individuals are encouraged to look at the painting during such festivals in order to free themselves from their sins.
The Tantric practitioners are cited to make use of various objects as well as rituals. Of great importance to their faith is meditation that is accompanied by use of chanted mantras and special hand gestures. In his review, Ray lists dzogchen, mahamudra and the six yogas that define the Naropa to be vital traditions that use specific esoteric meditation techniques. The qualified practioners also study and or construct vital cosmic diagrams that are called mandalas and which ate important in developing, nurturing and nourishing internal spirituality. Numerous ritual objects are also employed in worship and have various functions as well as meanings.
The Cham is a type of a dance and ritual that usually features masked dances, healing chants, sacred music and multicolored ornaments. In addition, Mudras are employed by the monks and are considered important in revitalizing spiritual energies that then generate love, compassion, healing powers and wisdom to the faithful that are enlightened. The Cham ritual also includes a demonstration of debates by the monasties and narration. Generally, Powers contends that it is a rich ritual that reflects a fascinating glimpse in both the conventional and modern Tibetan culture. Despite being very imperative in this respect, studies cite that since Tibet is occupied by China, the practice is widely forbidden.
Tibetan Buddhism has four principle schools that guide the mode of worship that is employed by the adherents. The first one that is the oldest and the second largest is the Nyingmapa which implies the school comprised of the ancients. It bases its teachings primarily on padmascambhva system of Tantric Buddhism or Vajrayana. It emerged in the 14th century and is posited to have been developed and synthesized by Longchenpa. Its main feature is the Dzogchen that implies great perfection and comprises of extra-yoga. Furthermore, it explores a wide array of shamanistic practices as well as local divinities that are also assumed by the indigenous communities of the pre-Buddhist on religion. Its respective monks are not required by their norms to practice celibacy.
The oral transmission schools is them considered the third largest and its teachings were introduced in the 11th century by Marpa. This was a Tibetan holder that is believed to have traveled to India and pursued relative studies under the guidance of Master Yogin Naropa. Apart from gathering the Buddhist teachings, Marpa also translated the same and then introduced them to Tibet during this period. The most important student of Marpa was Miralepa who was exposed to trials and intensive education. The teachings were then passed on to him and together with Gampopa who was a physician, they managed to synthesize and translate them in to what they are today.
This school lays particular emphasis on the need to transmit vital teachings from the teachers to the followers. Mitchell contends that it also puts emphasis on the severe practices that are perpetuated by hatha yoga. The theme of the teachings is the great seal. This implies the ability to realize and appreciate one’s emptiness and freedom from samsara as well as the intricate connection between these two that makes them virtually inseparable. The fundamental practice that is prescribed by this is tendency to dwell in peace and is also called the Tibetan Zen. Furthermore, the Kagyupa schools and relative meditation practices are also central to this school of thought.
Sakyapa is the smallest school of thought in this respect and is found in the southern region. It was founded by abbots that hail from the Khon family in 1703. It is posited to have had a great political influence during the14th and 13th centuries. Essentially, the abbots sought to transmit the Vajrayana teachings and systemize tantric teachings as well as Buddhist logic. Finally, the Gelugpa is the youngest, largest of all the schools and is considered the most important. It enhances practice that concentrates on meditation and the need to arouse the bodhisattva that is found within.
Conclusion
From the review, it is certain that religion is a complex aspect that comprises of various beliefs, practices and values. In addition, it uses vital religious books and texts that enhance the worship. Within the Tibetan Buddhism religion, there are various intrinsic schools if thought that prescribe different practices. However, all these practices are fundamental in worship as they define the respective faith. Without this, it is certain that the faith could have been meaningless. Furthermore, it is noteworthy that despite having different factions, they have been reconciled and hence there are no notable conflicts. In this consideration therefore, it can be contended that religion is a very broad and diversified aspect of culture.
Works Cited
Coleman, Graham. A Guide to Tibetan Culture. UK: Shambhala Publications, 1993.
Donald, Mitchell. Buddhism, Introducing the Buddhist Experience, 2nd ed. New York: Oxford University Press, 2008.
John, Powers. Introduction to Tibetan Buddhism. New York: Snow Line, 2008.
Matt, Fall. “Introduction to Buddhism.” UK: Stanford 2007.
Reginald, Ray. “What is Tibetan Buddhism.” India: Shambhala 2000.
Tai, Situ. Tibet in brief. New York: McGraw-Hill Professional, 2009.
Tsong-Kha-Par. Pabongka Rinpoche. 11AD, p. 66
tiananmen square massacre x
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T’ien-an-men Square massacre
Introduction
The Tiananmen Square Massacre is an incident that took place between April 15, 1989 and June 4, 1989 in the People’s Republic of China. It occurred as a series of peaceful pro democracy demonstrations staged and by led by students together with other intellectuals and labour activists. Many hundreds of civilians were shot dead by the Chinese Army, with the death toll estimated at between one thousand and three thousand only in Beijing. The heart of the demonstrations was in Beijing though other demonstrations occurred in other cities of China such as Shanghai
Tiananmen Square was built in 1651; it is an open square in the centre of Beijing and is one of the largest public squares in the world. It expands to an area of forty and half hectares, where each flagstone is numbered for easy identification in assemblies. It derives its name from the Gate of The Heavenly Peace or the massive stone Tiananmen. It is a well and magnificently designed square for massive gatherings and has been a rallying point for student demonstrations for decades (Walder, &, Xiaoxia. 1-3).
Causes of students’ upheavals
According to Kristof, (112), after almost one and half months into the students’ demonstrations for democracy, the Chinese government ordered the People’s Republic Army to open fire on the protestors at the Tiananmen Square in Beijing. Deep in the night of June 4, the troops opened fire on unarmed assembled crowds, armed carriers rolled into the square with armoured vehicles crushing most of the students who were asleep in their tents within the square. The government underestimated number of casualties, although, several hundred to several thousand casualties were estimated.
Wright, (121–132) argues that there has consistent growth of resentment among university students and others in China for political and economic reforms. The country has had a remarkable growth in the economy and liberalization, with most Chinese people being exposed to foreign ideologies and standards of living. The remarkable economic growth was accompanied by much advancement in China coupled with many modes of prosperity for most citizens. These benefits in economic growth were accompanied by negative price inflations together with massive opportunities for corruptions within the ranks of the government officials. During the mid 1980s, the government had advocated for scientists and intellectuals to take more active roles in politics, though the students saw this as not enough, and their demonstrations called for more individual rights and freedoms. Between 1986 and 1987, this student led demonstrations made the hardliners in the Chinese Communist Party and government to take a hard stance to suppress the bourgeois liberalism that had encouraged the pro democratic reforms (Timperlake, 123).
The death of Hu in mid April was one of the major catalytic chains of events that led to the uprising in 1989. Hu had become a martyr because of his hard line stance in the promotion of democracy and his cause for political liberalization. Particularly, on the day of his funeral, many students gathered at Tiananmen Square demanding more democratic and political space. Many weeks succeeding the funeral of Hu in April the 22nd, the students continued to converge at the square in crowds of varying sizes. The students were eventually joined by other likeminded citizens such as individual seeking socio-political and economic reforms. Similar demonstrations cropped up in other major cities of China especially Shanghai, Xi’an, Nanjing, Chengdu, and Changsha. Beijing’s demonstration is the one that called for more international media attention. The many international journalists were present in Beijing partly because of the international visit by the Soviet leader Mikhail Gorbachev which coincided with the rising demonstrations. During the last fortnight of May, martial law was declared in Beijing with the army troops surrounding the city, and made many attempts to reach the square which was thwarted by many citizens blocking their way and flooding the streets (Becker, 8).
The Nature and Extent of the Massacre
On April, the 15th, 1989, the vigil students gathered at the Tiananmen Square to commemorate the death of Hu Yaobang, who was a progressive reform minded leader, who sought freedom of speech, freedom of the press, and the empowerment of the young generation. The prodemocracy movement was calling for change in government, political liberalization, and an end to corruption. The protestors displayed Lady Liberty signalling a desire for freedom and an open system of governance. The protest was largely non violent with very broad opposition to the government, and the situation was near a civil war. On the night of June 3-4, tanks and armed troops approached the Tiananmen Square, opened fire and crushed those who tried to block their way. When the soldiers reached the square, the few thousand of the remaining protestors chose to leave the venue rather than continue to continue to confront the military. There were intense sporadic shootings during the day, and the military forcibly moved in against the protestors. The military completely took control of the square by June the 5th
The movement earned commendable support for its agenda and sympathy abroad, as the incident received wide media coverage. This was the most potent challenge to the legitimacy of the Communist Party’s authority since the reign of Mao Tse Tung in 1949. Hundreds of protestors were presumed dead, many wounded, and many more imprisoned. The military action was delayed by inside factional struggles among the leaders and fear of international shame.
The Consequences of the Tiananmen Square Massacre
The effects of the Tiananmen Square Massacre crackdown saw many civilians dead, inured or imprisoned. Many foreign governments became aware of what was happening in China. The United States sanctioned diplomatic and economic embargoes with many foreign governments criticizing the Chinese government handling of the protests. Most media houses in the western nations labelled the incident a massacre, and thousands upon thousands of protestors were suspected to be dissidents by the Chinese government. They received sentences of varying periods of time while others were executed. Many of the protest leaders escaped to other countries and seek political asylum in the western nations. Jiang Zenim replaced the disgraced Zhao Ziyang as the party secretary general.
The Chinese government tried to down play the incident and its significance, by labelling the people protesting as counter revolutionaries. The governments data released on those who died stood at 241 including government troops, and about seven thousand wounded. The government has tried effectively to suppress references to the incident; even public commemorations related to the incident have been banned. However, Hong Kong’s residents have continued to stay an annual vigil to commemorate the anniversary of the crackdown. President George W Bush acting on the premise of public outrage, imposed minor diplomatic sanctions, although, he subordinated human rights issues to United States business interests. Bill Clinton labelled Bush as coddling dictators, and his policies followed the pattern of engaging the Chinese government commercially, with the view that trade and openness would facilitate political reforms (Langley, 16).
Life in China changed after the Tiananmen Massacre, the government became very strict, and the university students had to take a test every year to sign that they totally agree with the government policies and strictly adhere to it. People all over the world were not happy with China’s government mode of response to the protests, and the freedom people were taken away. The incident brought to the fore the atrocities that the Chinese people were suffering under their government (Becker, 8).
Conclusion
The demonstrations in Tiananmen Square were the most challenging in the Communist state of China. The military offensive was the worst form of atrocities committed by the Chinese government on its people, when the demonstrators who were mainly students staged a peaceful demonstration at the Tiananmen Square for seven days. Many were killed in the aftermath of the political violence that saw diplomatic sanctions imposed on the Government of China. The ferocity of the attack took many people by surprise including the protesting students and other citizens of the world’s countries. Army troops cleared the square not withstanding re assurances that there would be no violence, however, many were killed, maimed, exiled or imprisoned. The government of China was not sensitive to the freedoms that the people were yearning for, and the communist leader Deng Xiaoping could have personally ordered the shooting of the unarmed citizens to shore up his leadership.
Works cited
Becker, J. “Protests spread in China”, “Manchester Guardian Weekly”. 30 April 1989; p. 8
Walder, A & G Xiaoxia. “Workers in the Tiananmen Protests: The Politics of the Beijing Workers’ Autonomous Federation.” Australian Journal of Chinese Affairs, no. 29, January 1993. pp. 1–2. Print
Wright K. the Political Fortunes of the World Economic Herald, Australian Journal of Chinese Affairs, nr 23, pp 121–132 (1990). Print
Kristof, N “A Reassessment of How Many Died In the Military Crackdown in Beijing”. The New York Times. (1989).
Langley, A. Tiananmen Square: Massacre Crushes China’s Democracy Movement. Compass Point Books, p. 16.(2009). Print
Timperlake, Edward. (1999). Red Dragon Rising. Regnery Publishing. Print