Evolutional explanations Essays

Evolutional explanations Essays Evolutional explanations Essay Evolutional explanations Essay The evolutionary explanation, or instinct theory, states that aggression is an adaptive response. This response enables us to obtain resources, defend against attack, eliminate competition for mates and force sexual fidelity from mates. In 1966 Lorenz stated that there were four main drivers behind animal aggression; fear, reproduction, hunger and anger. He also stated that aggression could occur only within a species not across two different species. Lorenz discussed that aggression between two animals is often ritualised. Ritualised aggression itself is aggressive, but little harm actually comes to either animal.This theory is backed up by Morris in 1990, he found that animal disputes show a lot of restraint, this restraint is called an appeasement tactic e.g. dogs show their belly when they feel threatened to stop the opponent from taking the fight any further. The evolutionary approach to aggression states that there are four aims of aggression; to win or control territory, increasing solidarity between males and females, becoming and maintain a dominant role and natural selection through survival of the fittest. There are three main problems with the instinct theory. Firstly, it fails to take into account variations in aggression across individuals and cultures. Secondly, Lorenz compares man to animals and we are not like animals as we have culture to an extent animals do not. The final evaluation point of the instinct theory is that it can be argued that aggression can be learnt socially through social learning theory, not through genes.Infidelity and jealousy is another evolutionary explanation of aggression. Infidelity is having a sexual relationship with someone other than your partner. Jealousy is a state of fear caused by either a real or imagined threat to a person’s status an exclusive sexual partner. Cuckoldry is often the cause of sexual jealousy. Cuckoldry occurs when a woman deceives her male partner into investing into offspring conceived with another man.A main researcher in this area is Young. In 1978 Young asked students to describe how they would react to a jealousy inducing scenario. Men in general said they would become drunk, respond angrily and threaten their rival male. Women on the other hand pretend not to care, cry and try to increase their own attractiveness to get male attention. One major problem with Young’s study is that the participants may have answered differently on the questionnaire to how they would react normally due to social desirability.Another explanation of aggression as an adaptive response is murder. Buss and Duntley (2006) said that humans have evolved adaptations through natural selection to produce what we now call murder. They discussed how if murder is used is determined by four factors; the degree of relatedness between killer and victim, the relative status of killer and victim, the sex of killer and victim and the size and strength of the killer’s and victim’s alliances.In order to evolve as a strategy it must have been associated with greater reproductive success than conflicting strategies. Wilson and Daly in 1985 said that sexual jealousy, lack of resources and threats to male status are all reasons for murder to occur. Wilson and Daly support both their prior study and the study by Buss and Duntley by over viewing the Detroit murders of 1972. They found that the motive behind most of the killings, both killers and victims were unemployed, unmarried and young, low status without a mate. The problem with Buss, Duntley, Wilson and Daly’s research is that is says the act of murder is determined by our evolutionary past and freewill does not come into play, murder could not be committed due to a grudge or hatred is the act is determined.The final explanation of aggression as an adaptive response is group display. There are three levels of group aggression: a crowd, a mob and a riot. A crowd is a lot of people who have gathered into one group very closely, mobs are disorderly crowds and a riot is crowd or gathering which is protesting in a violent manor. Examples of group display fall into three categories; lynch mobs, sport aggression and religious displays. One theory which underpins the idea that group displays are an adaptive response to aggression is the power threat hypothesis. Blalock, in 1967 said that as a minority group grows, the majority group intensifies their efforts to remain dominant.Group displays of solidarity are discrimination against outsiders are more likely when the group feels at risk. Another way groups show aggression is by dehumanising the victim and reducing them into something non human. This makes it easier to carry out aggressive acts e.g. lynching. These aggressive deeds are sometimes made easier for an individual if they de-individuated. When someone is part of a crowd the loose their sense of individuality and therefore will do things they would not normally do. Convergence theory is another theory into group aggression; the group is made up of individuals who all have similar thought processes. Each individual is not influenced by the rest of the group, but all the members behave the same, due to their similar thoughts. Similarly, Contagion theory can also explain group aggression; people are influenced by the way a group acts.The individuals do not need to think similarly, they conform to the behaviour of one bad egg.’ Smelser (1963) argued that social life and its processes affect how individuals behave. This is weakness of the evolutionary theory; aggression is not only affected by our genes it is also affected by our social learning and environment. Smelser also argued that six things are necessary for a social movement to emerge. Structural conduct and if people realise their society has a problem, if society fails to meet expectation and deprives the people, growth and spread of an explanation, if one event triggers a reaction from a crowd, mobilisation for action where people distribute information about a cause and finally a lack of social control leads to a protesting crowd.In conclusion, the instinct theory can explain aggression; the only problem is it doesn’t take into account factors such as culture and it completely ignore the fact that we could learn to be aggressive through social learning. So overall a mixture of different explanations is needed to explain aggression.

Simple sentences, period

Simple sentences, period Simple sentences, period Simple sentences, period By Michael A sentence should contain a complete thought. Once you finish your thought, you can finish your sentence, usually with a period. That makes your sentence more readable too. Yes, its legal in English to use conjunctions to put several thoughts into one sentence. But it takes a special kind of mind to follow the train of thought in a sentence that has two or three thoughts. Maybe some writers dont know when their thought ended, so they dont know when to put the period. They go on and on and make more and more statements and even change the subject, but they dont ever put the sentence to rest and keep on going and going. Technically speaking, to understand a complex sentence, the reader has to parse or diagram the sentence in his or her head. Okay, suppose Im reading a sentence in Rolling Stone. Was that sentence talking about actors, and what are the actors doing anyway, and what the subject of the sentence, and what is the subject doing, and does that word shot mean that somebody got shot or somebody took a shot, and does it refer to the policeman or the actor or the photographer? Pretty confusing, isnt it? So make your sentences simple. Put a period at the end of the thought and leave it there. Want to improve your English in five minutes a day? Get a subscription and start receiving our writing tips and exercises daily! Keep learning! Browse the Punctuation category, check our popular posts, or choose a related post below:Passed vs PastDo you "orient" yourself, or "orientate" yourself?40 Idioms with First

The Terror of War Essay Example | Topics and Well Written Essays - 500 words

The Terror of War - Essay Example These arguments sound convincing and appear to be more dramatic. However, times have changed now. In this new century, we do not face an enemy who appears to have no face; nor cares of human, moral and ethical standards; nor is respecting any human social values. Such people use violence to force their hateful ideology. For them, violence, killing, terrorism are the only way to bring about their ideology. Al-Qaeda and its terrorist groups around the world have a dangerous and inhumane agenda. Al-Qaeda contributes insurgencies, rebellions and local brands of terrorism (Coolsaet, 2005; pp.100). Under this agenda, they subscribe to a particular doctrine. And, that doctrine dictates them to enforce the tenets of such doctrine around the world. For that, they can challenge any government policies and writ of the government anywhere in the world. They legitimize killing police, army and other law enforcing personals. Interestingly, they are not limited to one particular country rather they have spread in different countries. Al-Qaeda declared its war over the sovereign nations by attacking the United States of America in September 2001. In which more than 3,000 innocent ordinary American was killed (Curtis, 2010; pp. 628). They not only targeted the Pentagon but also hit the airplanes with the World Trade Centre. (Herbst, 2003; pp.138). Even if they had a military agenda to target military installations, they why did they choose to hit Twin Towers? That was not a military target. This proves that terrorist groups such as Al-Qaeda and its associated groups do not care while launching their attacks. They do not differentiate between military and civilian target. In front of them, both-military and civilians- are deserved to be targeted. So, those who argue that war must not be taken and it must be avoided. They must give some serious thought over the latest inhumane form of terrorism. There are certain critics who criticize the U.S. government over its actions in Afgha nistan and other parts of the world. But, it is reminded to them, initially, the U.S. government and other governments did give some time and asked the Afghan government to hand over the Al-Qaeda leader, Osama bin Laden. Instead of going directly into the war, the Government of the United States of America did try to avoid the war option.

Freedom And Determinism ( its for philosphy class) Essay

Freedom And Determinism ( its for philosphy class) - Essay Example idered the enigma of whether people freely exercise their own choices or if their ultimate fate is actually determined by some mysterious external force. If not for free will, no one could be held accountable for their actions because all behavior, whether good or bad, moral or immoral would be predetermined therefore out of an individuals control. However, most people sincerely believe they possess free will, as evidenced by Darwin’s evolution theory which indicates that â€Å"we do in fact have free will, that we can decide and determine our futures within the limits of physical reality† (Truth and Reality, 2007). A person can chose to, for example, type an essay or go watch television. Simple reasoning dictates that people, and animals for that matter, have the freedom of choice. We are not robots or puppets acting out in some cosmic entities stage play. The power is within each of us to alter behaviors, even long-standing patterns of behavior. The choice to take the right or left direction when we reach a fork in the road is completely ours. It would be unjust to imprison anyone for a crime if society as a whole was not convinced that free will did not exist. Common sense dictates that people have and exercise freedom of choice. William James explained this point of view maybe better than anyone by saying â€Å"people experience regret or sorrow only because they could have done otherwise.† (Stumpf, 1984) According to the concept of determinism, free will is only an illusion as described by Baron dHolbach. People are unable to alter their behaviors because actions are determined by events preceding those actions. The determinism theory dictates that all actions are determined by universal laws. In other words, if only people were fully aware of the inner-workings of the universe, they could reliably forecast impending actions. â€Å"Any present event, including human behavior, is caused by an antecedent cause† (Weiss, 1996). The merits of

A Sociological Look at the Feminist Movement & the Civil Rights Movement Essay Example for Free

A Sociological Look at the Feminist Movement the Civil Rights Movement Essay For centuries, large groups of individuals have come together to oppose prevailing ideas, challenge conformity and promote great change in beliefs, government policy and overall social reform. Whether it is an instinctual component of human existence or a way of survival as learned from previous generations, social reform is an integral part of Western culture’s growth and development into modern society. When discussing this topic, two very great movements come to mind. The Civil Rights Movement of the 1950s and 1960s and the Feminist Movement of the 1960s and 1970s serve as two meaningful and consequential social reform movements. When examined from the sociological perspectives of symbolic interactionism, functional analysis and conflict theory, one can stand to gain a varied ability to conceptualize social phenomenon such as the Civil Rights and Feminist Movements. This writing will serve to review these movements from the three sociological perspectives including the influential impact that society and people have had on one another. Through the first sociological perspective of Symbolic Interactionism, the Civil Rights and Feminist Movements can be interpreted in terms of the symbols for which both represent. Symbolic interactionism examines the symbols that people attach meaning to as well as the impact that their subjective meaning has on the way in which they act (Henslin). Prior to the Civil Rights movement, there were many derogatory words associated with minorities, specifically those of the black race. These words were negative in their connotation and conveyed a sense of inferiority associated with unintelligence and animalistic characteristics. Due to the negative perception of the black race, day to day living had many other symbolic representations of the division between whites and blacks beyond just the words used to describe the segregation. Jim Crow laws, for example, ensured that public facilities maintained the segregation of blacks as it was believed for them to be inferior to the white race including public restrooms, water fountains, parks, theaters, railways, schools and hospitals. The quality of the segregated facilities was, of course, inferior. (Pillai) The many symbols associated with minorities were viewed in a positive light by those superior because they helped to maintain the stability of their beliefs, the conformity and social order for which they sought. As the Civil Rights Movement went underway, the negative symbols associated with minority groups were challenged. As great strides were made to grant equality, the symbolic representation of blacks as inferior to whites slowly shifted thus causing a reform. Symbols that once ensured the segregation of minorities were no longer such. The Supreme Court’s ruling of segregation in schools as unconstitutional granted for equal education and â€Å"freedom rides† helped to desegregate interstate travel (Pillai). Employment discrimination and segregation of public facilities were eventually outlawed (â€Å"Civil Rights Movement†). Although many symbolic representations of how minorities were once subjectively viewed still resonate with many today, the Civil Rights Movement can be said to have challenged and restructured the symbolic representations of minorities thus impacting how we as human beings interact with one another. Prior to the Feminist Movement, many symbols represented the subjective opinions of women and therefore dictated how women were viewed and treated. Women have often been described as the weaker sex, passive, emotional, un-intellectual and dependent (Evans). They were expected to dress a certain way including little to no make-up, no pants and of course, nothing deemed overtly sexy. Women in the workforce were given positions of the clerical nature and often in factory assembly lines. They were viewed as meek and were expected at all times to be respectful, polite, refined and pleasant, never to engage in rowdy behavior or use profanity. (Freeman) Symbolically, women were expected to get married, raise children, cook, clean and maintain an orderly household. Again, the symbols associated with women were believed to be positive by those superior because they maintained the stability of their beliefs. Eventually, many women began to challenge the symbols associated with them including their traditional roles and they began re-thinking the meaning of womanhood which eventually led to the Feminist Movement which similar to the Civil Rights Movement, resulted in reform. New symbols associated with women began to emerge and offered a new subjective view reflecting equality and potential for greatness. Some of these symbols include more gender neutral clothing, the right to sexual expressiveness, diminished emphasis on the double standard and the right to hold jobs of equal pay (Evans). Although some sense of the belief of women as inferior to men still holds true today and can be seen in such concepts as ‘the glass ceiling’ effect, the Feminist Movement played an essential role in reforming the symbols and subjective meanings that are representative of women. When examining these two movements from the Functional Analysis perspective, one will see how many different facets to our society come together to comprise the overall structure, similar to how many different puzzle pieces come together to form the whole picture. Functional analysis looks at how the many different aspects of society are interdependent and together contribute to how society functions at large (Henslin). Examining from a smaller level, it becomes apparent that there were many facets to maintaining the segregation and oppression of minorities and women. Segregated schools systems were inferior in quality in terms of the education being provided to minorities thus resulting in the diminished growth of educational and mental development of black children. The jobs then made available to black men were often that of manual labor requiring limited intelligence. (Pillai) Women often times were educated in order to be groomed for positions such as clerical work and home economics thus unable to really attain higher education (Evans). This kept them working at lower rates and often times they were not up to the educational capacity required to hold higher positions. Religious oppression as well kept women in a role of inferiority often denying them roles in churches and synagogues which men believed were supported by biblical versus such as 1 Corinthians 14 34-45 which stated that women should be kept quiet in the church (Sink). Minorities and women followed suit for so long and did not challenge the status quo out of fear of repercussions. So, for quite some time, these many facets, all interrelated, served to keep the overall picture together and functioning quite well which was a good thing for those viewed as superior. Taken as a whole, if the belief were that minorities and women were inferior and should be kept that way, the many facets of our society such as school, the workplace and religion served to keep that overall vision intact for so long and it worked well to serve that overall belief. It was not until social reform brought about by the Civil Rights and Feminist Movements that those aspects of our society were forced to change in order to support the new vision that minorities, women and proponents of equal rights sought to create. The third perspective of sociology, known as Conflict Theory, is one that promotes social change. Conflict Theory suggests that anywhere inequality potentially exists, there will be competition for scarce resources, contributory to the ever-changing nature of society (Henslin). Interest in Conflict Theory appeared to arise during the 1960s perhaps due to this being a time of turbulent change. The Civil Rights and Feminist Movements were alive during this time. The social order that the ‘elite’ were attempting to force upon minorities and women were being considerably challenged and this evoked fear in those wanting to maintain control. During the Civil Rights Movements, as blacks sought to gain racial equality, desegregation and the right to vote, the ‘elite’ began to fear the loss of ownership of economic, political and social systems and as well feared non-whites gaining control over whites (â€Å"The Civil Rights Movement†). During the Feminist Movement, as women sought to gain empowerment, higher education, equal pay and a voice in government, the ‘elite’ began to fear the loss of job security and better pay as well as concern for who will maintain the household and care for children (Evans). Control over such scarce resources is the driving force in establishing and maintaining social order and just as conflict theory suggests, when inequality exists such as that experienced by minorities and women, there is bound to be conflict which is not only evident in the Civil Rights and Feminists Movements, however on-going and still evident in our society today. When examined from the three sociological perspectives of symbolic interactionism, functional analysis and conflict theory, the contributory factors and ultimate results of the Civil Rights and Feminist Movements can be identified and conceptualized. These two significantly impactful movements lend themselves to having an improved understanding of the many facets that have helped maintain certain aspects of how our society functions and also the many challenges and changes that our society have undergone. The growth and development of Western culture has been largely influenced by social reform including the Civil Rights Movement of the 1950s and 1960s and the Feminist Movement of the 1960s and 1970s. It seems safe to speculate that large groups of individuals will continue to come together to challenge prevailing ideas, defy conformity and advocate for great changes in beliefs, government policy and overall social reform. Works Cited â€Å"Civil Rights Movement†. John F. Kennedy Presidential Library and Museum. John F. Kennedy Presidential Library and Museum. n.d. 8 Dec. 2012. Evans, Sara. â€Å"Women’s Liberation Movement.† Research. Our Voice Our Country. 2009. Our Voice Our Country, Inc. 8 Dec. 2012 Freeman, Joy. â€Å"From Suffrage to Women’s Liberation: Feminism in Twentieth Century America†. Women: A Feminist’s Perspective. n.p. 1995. 8 Dec. 2012. Henslin, James. Essentials of Sociology A Down to Earth Approach. 9th ed. Boston: Pearson, 2011. Pillai, Prabhakar. â€Å"1960s Civil Rights Movement in America†. Buzzle. Buzzle. 2011. 8 Dec. 2012. Sink, Nancy. Women’s Liberation Movement. 1960s – 1980s Women’s Liberation Movement. Evans and Sink. 2008. Nova Online. 8 Dec. 2012

Internet :: essays research papers

Last December the express and package delivery giant announced that it had taken an equity position in NetCel360, a provider of business-to -business e-commerce solutions for companies operating in the Asia Pacific region. The investment was made through UPS's Strategic Enterprise Fund, established in 1997 to invest in new markets and emerging technologies. The alliance hopes to provide the sort of supply-chain transparency in Asia that is available in other parts of the world. "One of the reasons for NetCel and UPS getting together is to provide full supply-chain integration," said Peter Winslow, managing director of UPS Worldwide Logistics for Asia Pacific. "People expect to have information available at every point along the chain. Today that is not available in the region." NetCel360 was founded in 1998 by Phillip E. Kelly, who previously had put in 14 years at Motorola followed by a move to Dell Computer in 1994. At Dell, Kelly was in charge of the Asia Pacific region where he built up a made-to-order, direct sales operation similar to the Dell infrastructure in the United States. In the process, he became aware of the unique challenges faced by companies seeking to expand their Internet-based operations in the diverse and complex region. "The Internet market in the U.S. is built upon a significant infrastructure that was built up by direct sales and catalog guys," said Kelly. "Asia Pacific does not have the same infrastructure to enable e-commerce." It's going to need one, though. Kelly said e-commerce in the region is expected to grow from $3.3 billion in 1998 to over $100 billion by 2003, while the number of Internet users is expected to increase from 30 million to over 100 million. To capitalize on that growth rate, Kelly founded NetCel360 in 1998 to provide one-stop outsourcing services and help companies establish pan-Asian relationships along their supply chains. Services include web consulting and design, field repair capabilities, call centers, customer interface and a full range of financial and translation services. Kelly is bullish on Asia. The economic crisis has largely abated, he said, and money and optimism are returning to the region. Partnering with UPS Logistics Group, one of the leaders in global logistics and supply-chain management solutions, is also cause for joy. "Asia Pacific is so diverse and government regulations are so vast;' said Kelly. "There are different currency languages for each of 50 countries. It's not like moving product from Arizona to Tennessee. UPS provides full logistics across the region. That's the critical component of our alliance." Kelly cited credit card payments as an example of the difficulties of doing e-commerce in

Colonial Peru: History Takes a Dramatic Turn

It is hard to realize that historical accounts such as these could be so intriguing and actually reeks of scandals that could match any modern day soap opera could muster on television. The relationships, marriage, litigation and the drama are intensely strewn as each turn of events heat up.   Noting old court records and letters narrating the life of Francisco Noguerol de Ulloa, we become witnesses to his unwitting marriage to two women transformed into the main plot of Alexandra and Noble Cook’s book Good Faith and Truthful Ignorance (1991).In the novel type historical account, the story begins as Noguerol receives a letter one day from his two sisters, who are nuns in a Benedictine convent.Doà ±a Ynà ©s and Doà ±a Ynà ©sa Francisca, nuns in the Benedictine convent of San Pedro de las Dueà ±as, had corresponded occasionally with their brother who resided in Peru. But the mail was slow and undependable. This time they wrote to tell Francisco that his wife, Doà ±a Beat riz de Villasur, had died, and to reprimand him for neglecting his own family. They desired, above all else, his return (p. 7).Apparently, his two sisters schemed to convince their brother to go back home, telling him that his wife, Doà ±a Beatriz de Villasur had died. Rather than going home, Noguerol took a new wife, Doà ±a Catalina de Vergara, in a grand ceremony â€Å"among knights and people of much authority and quality.† But when the happy couple did return to Spain, they were greeted with a royal litigation: not only was Noguerol's first wife was still alive, King Philip II wanted him arrested for bigamy.This sparked the beginning of a complicated legal drama in the 16th century Latin America that trailed all the way to the Vatican, where Pope Paul IV decreed that Noguerol could keep his second wife. As the story unfolds, the readers are treated to a dose of bickering lawyers and sexual intrigue–including a lengthy debate over whether Noguerol first had  "carnal intercourse† with first wife or second wife.We could draw out from the book about colonial Peru’s adherence to marriage customs, such as the endowment of dowry by the wife’s family. Francisco Noguerol's first marriage demonstrates the importance of the dowry and is an example of the â€Å"arranged marriage† that was rampant during those times. In the story, we have learned that as a young man in Spain, Noguerol agreed in a marriage arranged by his mother against his will. To wit:The marriage between Francisco and Beatriz had been arranged by their families. It was a business transaction between a wealthy merchant and less affluent gentry, where personal wishes of the young people about to be linked were not considered relevant. Doà ±a Costanza, a widow of only four years, settled a modest annuity on the young couple, but her son's allure lay in his status.The Noguerols descended from a notable family in Galicia and could clearly be categorized as hidalgos. Cristà ³val de Santander was a merchant who could afford to endow his daughter with an enticing sum in order to attract a husband with a higher social standing. The parents had negotiated a mutually satisfying deal, and their children could only dutifully accept the terms.Francisco had protested; Beatriz had remained silent. They were betrothed, and the reluctant groom sweetened his fate with the delectable dowry. On 21 December 1530 Francisco Noguerol de Ulloa, who must have been about twenty years old, acknowledged to have received from â€Å"Cristà ³val de Santander my father-in-law† 30,000 maravedis â€Å"for the dowry and marriage that you have promised me, and that you have agreed to give with Doà ±a Beatriz de Villasur, your daughter and my spouse.† On 29 January 1532 Francisco accepted another â€Å"1,000 reales of silver that are worth 34,000 maravedis, that I receive as partial payment of the dowry,† (p. 43).After receiving a substantial d owry, Noguerol left for America, where he played a role in the Peruvian civil war and amassed a good-sized fortune. Noguerol's second marriage was by his own choice and especially his wife's choice, but it further demonstrates the importance of property for marriage. In his second marriage, Francisco received another large sum of money:Doà ±a Catalina de Vergara had agreed to marry Francisco Noguerol with the condition that he would take her back to Spain and even extracted an oath to that effect from her suitor. On the fifth day of October of 1549, the groom signed a receipt for all the goods Doà ±a Catalina was bringing as dowry, worth some 3,105,000 maravedis (p. 25).Before he was slapped with a bigamy suit, Noguerol did not know that his first wife is still alive. He married again in Peru several years after he received letters from his two sisters, who were nuns in Spain. They erroneously informed him that his first wife had died. Though neither spouse was in any way coerced into this marriage, both were careful to choose a marriage partner with sufficient property to constitute an excellent match. But, it turns out the wives were the ones who gave large sums of money to the man they chose to marry.As soon as she learned that her husband had remarried. Dona Beatriz de Villasur initiated the dramatic bigamy suit after Noguerol began concluding his affairs in Peru and had sent a substantial amount of money to be invested in Spain, thereby alerting her and her relatives to his present prosperity.The suit was first litigated before the Council of the Indies prior to Noguerol's arrival in Spain. When he returned, he went to the ecclesiastical court to have his first marriage annulled. The suits and countersuits lasted several years and included a long period in which Noguerol was imprisoned and not permitted to live with his second wife. The Council of the Indies finally ruled in favor of Dona Beatriz, declaring Noguerol a bigamist. He was fined and exiled f rom several Spanish cities for several years, but he was not ordered to return to his first wife.During that time, records such as administrative documents, the proceedings of the judiciary, and the minutes of both Andean and Spanish cabildos (town councils)–were also useful, especially when analyzed document by document specifically to compare Andean and Spanish views. Punishments for bigamy could be as heavy and could even cost the life of the offender. One person, Don Juan, cacique of Collique, offered buried treasure to the Spanish official who wanted him hanged for bigamy. He successfully tricked the Spanish, at least for a short while, by sending another woman in the place of his favorite mistress to the home of a good Christian woman for religious instruction (Ramirez, 1996).During the two and a half centuries in which the Peruvian Inquisition functioned (from 1570 to 1820), some forty autos da fà © were held. In these ceremonies, the maximum punishments — â₠¬Å"relajacià ³n† (delivery to secular authorities) or death — were enforced as was forced reconciliation with the Catholic Church. Of the three thousand persons probably tried during the entire history of the Lima tribunal, only 48 were condemned. to burn at the stake.The classic and always useful Historia del tribunal de la Inquisicià ³n de Lima first published by Josà © Toribio Medina in 1887 contains a statistical summary of crimes listed most often in the Inquisition records. Heading the list is bigamy (20 percent of the cases); practicing the Jewish faith (17 percent); witchcraft (12 percent); heresy (10 percent); and solicitation by clergymen (7 percent) (see Medina 1956, 2:406-7). The leading position of bigamy can be explained by the great distance, the lengthy separations, and the difficulties in communicating that made the New World a likely setting for the proliferation of marital ties (Hampe-Martinez, 1996).Paulino Castaà ±eda Delgado and Pilar Hernà ¡n dez Aparicio (1985) explored the development of bigamy trials over the two and a half centuries of the Lima tribunal. They pointed out considerations of a canonical nature in the treatment of marriage and polygamy by the Catholic Church, above all during the Counter-Reformation.These authors demonstrated that double marriages were more common in the Indies than in Spain, a phenomenon readily explained by the distance, lengthy stays, and difficulty in communicating from the New World. Like the witchcraft trials, the number of bigamy cases increased progressively in the jurisdiction of the Lima Inquisition. Between 1700 and 1820, these two misdeeds represented almost half of all cases tried.In Good Faith and Truthful Ignorance, Doà ±a Catalina, who is the second wife, sought the needed favorable ecclesiastical ruling for Francisco. Thus, the couple appealed to the Papacy and they were endowed a Papal brief. The Pope and the Salamanca apostolic judge ruled in favor of Noguerol and Don a Catalina, returning them to married life together. Regarding marriage, Church law was more powerful than civil law.The authors found documentation for money sent much later to a member of the Roman curia, which suggests that the favorable Papal brief may have been influenced by a venal under ­ling. When Francisco Noguerol died, Doà ±a Beatriz again sued Doà ±a Catalina for the return of her dowry and half the joint earnings. The ecclesiastical court reversed their judgment and ruled in her favor. Rather than continue the litigation that might endanger her grandson's inheritance, Dona Catalina offered to settle out of court and paid Dona Beatriz an amount much larger than the original dowry.In the book, the legal position of women in Spanish colonial society had been featured. These were established by codes written in the thirteenth century (the Siete Partidas ) and the early sixteenth century (the Leyes de Toro ) and was reinforced by a corporate view of society that equated the authority of the paterfamilias in the nuclear family with that of the king in the monarchical state. In the public sphere, women could not vote, become lawyers or judges, or hold public office (Arrom, 1985).Married women needed the permission of their husbands to engage in many transactions, including buying or disposing of property, lending or borrowing money, and forming business partnerships. In terms of inheritance under Spanish law, daughters and sons inherited equal shares of their parents' property, and a widow generally received half of the couple's community property on the death of her husband. Any dowry a woman brought to a marriage legally reverted to her when her husband died or if the marriage was legally dissolved. Until that time, however, the husband could administer the dowry and could keep any interest that it earned (Zulawski, 1990).In Good Faith and Truthful Ignorance, we could draw out the rule before that in the matter of guardianship of their own children , women's rights were limited. Only the father could give consent for a child to marry, and a widow became her own child's legal guardian only if her husband had not named anyone else in his will.  For their work, Cook and Cook have woven a commendable picture of marriage, relationships, litigation and the status of women in 16th century Spain and Peru. Packing it with lots of historical accounts and careful presentation of arguments, we could visualize both sides of the story as seen in the documents themselves and resisting the temptation to speculate without convincing evidence. However, there have been parts that felt short. Like the analysis of the Papal brief that countered the ruling of the Council of the Indies when they favored Noguerol. But, all in all, the work is commendable because the unexpected decision make the readers forget that we are reading historical accounts, which are usually boring. The writing style is exciting as it definitely intrigues it its readers to finish the story till the end.Works CitedArrom, S.A. The Women of Mexico City, 1790-1857, Stanford, Calif.: Stanford University Press 1985, p. 77.Castaà ±eda, P.H. and Aparicio, P.H. The crimes of bigamy in the Inquisition of Lima, Missionalia Hispanica, Madrid, vol.   42, no. 24174, 1985.Cook, A. P. and Cook, N.D. Good Faith and Truthful Ignorance: A Case of Transatlantic Bigamy. Duke University Press, 1991Hampe-Martinez, T.   Recent Works on the Inquisition and Peruvian Colonial Society, 1570-1820, Latin American Research Review, vol. 31, 1996Ramà ­rez, S.E. The World Upside down: Cross-Cultural Contact and Conflict in Sixteenth-Century Peru, Stanford University, 1996 Zulawski, A. Social Differentiation, Gender, and Ethnicity: Urban Indian Women in Colonial Bolivia, 1640-1725, Latin American Research Review, vol. 25, no. 2, 1990 Colonial Peru: History Takes a Dramatic Turn It is hard to realize that historical accounts such as these could be so intriguing and actually reeks of scandals that could match any modern day soap opera could muster on television. The relationships, marriage, litigation and the drama are intensely strewn as each turn of events heat up.   Noting old court records and letters narrating the life of Francisco Noguerol de Ulloa, we become witnesses to his unwitting marriage to two women transformed into the main plot of Alexandra and Noble Cook’s book Good Faith and Truthful Ignorance (1991).In the novel type historical account, the story begins as Noguerol receives a letter one day from his two sisters, who are nuns in a Benedictine convent.Doà ±a Ynà ©s and Doà ±a Ynà ©sa Francisca, nuns in the Benedictine convent of San Pedro de las Dueà ±as, had corresponded occasionally with their brother who resided in Peru. But the mail was slow and undependable. This time they wrote to tell Francisco that his wife, Doà ±a Beat riz de Villasur, had died, and to reprimand him for neglecting his own family. They desired, above all else, his return (p. 7).Apparently, his two sisters schemed to convince their brother to go back home, telling him that his wife, Doà ±a Beatriz de Villasur had died. Rather than going home, Noguerol took a new wife, Doà ±a Catalina de Vergara, in a grand ceremony â€Å"among knights and people of much authority and quality.† But when the happy couple did return to Spain, they were greeted with a royal litigation: not only was Noguerol's first wife was still alive, King Philip II wanted him arrested for bigamy. This sparked the beginning of a complicated legal drama in the 16th century Latin America that trailed all the way to the Vatican, where Pope Paul IV decreed that Noguerol could keep his second wife. As the story unfolds, the readers are treated to a dose of bickering lawyers and sexual intrigue–including a lengthy debate over whether Noguerol first had †Å"carnal intercourse† with first wife or second wife.We could draw out from the book about colonial Peru’s adherence to marriage customs, such as the endowment of dowry by the wife’s family. Francisco Noguerol's first marriage demonstrates the importance of the dowry and is an example of the â€Å"arranged marriage† that was rampant during those times. In the story, we have learned that as a young man in Spain, Noguerol agreed in a marriage arranged by his mother against his will. To wit:The marriage between Francisco and Beatriz had been arranged by their families. It was a business transaction between a wealthy merchant and less affluent gentry, where personal wishes of the young people about to be linked were not considered relevant. Doà ±a Costanza, a widow of only four years, settled a modest annuity on the young couple, but her son's allure lay in his status. The Noguerols descended from a notable family in Galicia and could clearly be categorized a s hidalgos. Cristà ³val de Santander was a merchant who could afford to endow his daughter with an enticing sum in order to attract a husband with a higher social standing.The parents had negotiated a mutually satisfying deal, and their children could only dutifully accept the terms. Francisco had protested; Beatriz had remained silent. They were betrothed, and the reluctant groom sweetened his fate with the delectable dowry. On 21 December 1530 Francisco Noguerol de Ulloa, who must have been about twenty years old, acknowledged to have received from â€Å"Cristà ³val de Santander my father-in-law† 30,000 maravedis â€Å"for the dowry and marriage that you have promised me, and that you have agreed to give with Doà ±a Beatriz de Villasur, your daughter and my spouse.† On 29 January 1532 Francisco accepted another â€Å"1,000 reales of silver that are worth 34,000 maravedis, that I receive as partial payment of the dowry,† (p. 43).After receiving a substantial dowry, Noguerol left for America, where he played a role in the Peruvian civil war and amassed a good-sized fortune. Noguerol's second marriage was by his own choice and especially his wife's choice, but it further demonstrates the importance of property for marriage. In his second marriage, Francisco received another large sum of money:Doà ±a Catalina de Vergara had agreed to marry Francisco Noguerol with the condition that he would take her back to Spain and even extracted an oath to that effect from her suitor. On the fifth day of October of 1549, the groom signed a receipt for all the goods Doà ±a Catalina was bringing as dowry, worth some 3,105,000 maravedis (p. 25).Before he was slapped with a bigamy suit, Noguerol did not know that his first wife is still alive. He married again in Peru several years after he received letters from his two sisters, who were nuns in Spain. They erroneously informed him that his first wife had died. Though neither spouse was in any way coerce d into this marriage, both were careful to choose a marriage partner with sufficient property to constitute an excellent match. But, it turns out the wives were the ones who gave large sums of money to the man they chose to marry.As soon as she learned that her husband had remarried. Dona Beatriz de Villasur initiated the dramatic bigamy suit after Noguerol began concluding his affairs in Peru and had sent a substantial amount of money to be invested in Spain, thereby alerting her and her relatives to his present prosperity. The suit was first litigated before the Council of the Indies prior to Noguerol's arrival in Spain. When he returned, he went to the ecclesiastical court to have his first marriage annulled. The suits and countersuits lasted several years and included a long period in which Noguerol was imprisoned and not permitted to live with his second wife. The Council of the Indies finally ruled in favor of Dona Beatriz, declaring Noguerol a bigamist. He was fined and exile d from several Spanish cities for several years, but he was not ordered to return to his first wife.During that time, records such as administrative documents, the proceedings of the judiciary, and the minutes of both Andean and Spanish cabildos (town councils)–were also useful, especially when analyzed document by document specifically to compare Andean and Spanish views. Punishments for bigamy could be as heavy and could even cost the life of the offender. One person, Don Juan, cacique of Collique, offered buried treasure to the Spanish official who wanted him hanged for bigamy. He successfully tricked the Spanish, at least for a short while, by sending another woman in the place of his favorite mistress to the home of a good Christian woman for religious instruction (Ramirez, 1996).During the two and a half centuries in which the Peruvian Inquisition functioned (from 1570 to 1820), some forty autos da fà © were held. In these ceremonies, the maximum punishments — à ¢â‚¬Å"relajacià ³n† (delivery to secular authorities) or death — were enforced as was forced reconciliation with the Catholic Church. Of the three thousand persons probably tried during the entire history of the Lima tribunal, only 48 were condemned. to burn at the stake.The classic and always useful Historia del tribunal de la Inquisicià ³n de Lima first published by Josà © Toribio Medina in 1887 contains a statistical summary of crimes listed most often in the Inquisition records. Heading the list is bigamy (20 percent of the cases); practicing the Jewish faith (17 percent); witchcraft (12 percent); heresy (10 percent); and solicitation by clergymen (7 percent) (see Medina 1956, 2:406-7). The leading position of bigamy can be explained by the great distance, the lengthy separations, and the difficulties in communicating that made the New World a likely setting for the proliferation of marital ties (Hampe-Martinez, 1996).Paulino Castaà ±eda Delgado and Pilar Hernà ¡ndez Aparicio (1985) explored the development of bigamy trials over the two and a half centuries of the Lima tribunal. They pointed out considerations of a canonical nature in the treatment of marriage and polygamy by the Catholic Church, above all during the Counter-Reformation. These authors demonstrated that double marriages were more common in the Indies than in Spain, a phenomenon readily explained by the distance, lengthy stays, and difficulty in communicating from the New World. Like the witchcraft trials, the number of bigamy cases increased progressively in the jurisdiction of the Lima Inquisition. Between 1700 and 1820, these two misdeeds represented almost half of all cases tried.In Good Faith and Truthful Ignorance, Doà ±a Catalina, who is the second wife, sought the needed favorable ecclesiastical ruling for Francisco. Thus, the couple appealed to the Papacy and they were endowed a Papal brief. The Pope and the Salamanca apostolic judge ruled in favor of Noguerol and Dona Catalina, returning them to married life together. Regarding marriage, Church law was more powerful than civil law.The authors found documentation for money sent much later to a member of the Roman curia, which suggests that the favorable Papal brief may have been influenced by a venal under ­ling. When Francisco Noguerol died, Doà ±a Beatriz again sued Doà ±a Catalina for the return of her dowry and half the joint earnings. The ecclesiastical court reversed their judgment and ruled in her favor. Rather than continue the litigation that might endanger her grandson's inheritance, Dona Catalina offered to settle out of court and paid Dona Beatriz an amount much larger than the original dowry.In the book, the legal position of women in Spanish colonial society had been featured. These were established by codes written in the thirteenth century (the Siete Partidas ) and the early sixteenth century (the Leyes de Toro ) and was reinforced by a corporate view of society that equa ted the authority of the paterfamilias in the nuclear family with that of the king in the monarchical state. In the public sphere, women could not vote, become lawyers or judges, or hold public office (Arrom, 1985).Married women needed the permission of their husbands to engage in many transactions, including buying or disposing of property, lending or borrowing money, and forming business partnerships. In terms of inheritance under Spanish law, daughters and sons inherited equal shares of their parents' property, and a widow generally received half of the couple's community property on the death of her husband. Any dowry a woman brought to a marriage legally reverted to her when her husband died or if the marriage was legally dissolved. Until that time, however, the husband could administer the dowry and could keep any interest that it earned (Zulawski, 1990).In Good Faith and Truthful Ignorance, we could draw out the rule before that in the matter of guardianship of their own chil dren, women's rights were limited. Only the father could give consent for a child to marry, and a widow became her own child's legal guardian only if her husband had not named anyone else in his will.  For their work, Cook and Cook have woven a commendable picture of marriage, relationships, litigation and the status of women in 16th century Spain and Peru. Packing it with lots of historical accounts and careful presentation of arguments, we could visualize both sides of the story as seen in the documents themselves and resisting the temptation to speculate without convincing evidence. However, there have been parts that felt short. Like the analysis of the Papal brief that countered the ruling of the Council of the Indies when they favored Noguerol. But, all in all, the work is commendable because the unexpected decision make the readers forget that we are reading historical accounts, which are usually boring. The writing style is exciting as it definitely intrigues it its reader s to finish the story till the end.Works CitedArrom, S.A. The Women of Mexico City, 1790-1857, Stanford, Calif.: Stanford University Press 1985, p. 77.Castaà ±eda, P.H. and Aparicio, P.H. The crimes of bigamy in the Inquisition of Lima, Missionalia Hispanica, Madrid, vol.   42, no. 24174, 1985.Cook, A. P. and Cook, N.D. Good Faith and Truthful Ignorance: A Case of Transatlantic Bigamy. Duke University Press, 1991Hampe-Martinez, T.   Recent Works on the Inquisition and Peruvian Colonial Society, 1570-1820, Latin American Research Review, vol. 31, 1996Ramà ­rez, S.E. The World Upside down: Cross-Cultural Contact and Conflict in Sixteenth-Century Peru, Stanford University, 1996 Zulawski, A. Social Differentiation, Gender, and Ethnicity: Urban Indian Women in Colonial