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East Los Angeles College Violinist Braimah Kanneh Mason Concert Report

East Los Angeles College Violinist Braimah Kanneh Mason Concert Report.

500 word minimum.Indented, double-spaced, 12pt Times New Roman fontOne inch marginsProper grammarProper (and pertinent) use of musical terminologyURL of the online concert you attended at the beginning of your reportBasic Information to IncludeWhen and where did the concert take place? How long did it last?How many pieces were performed? What were they called and how many movements were in each? Who composed each piece?Who were the performers (name of the ensemble and/or names of the soloists)?If there was a conductor/director, what was his or her name?What types of instruments/voices were played and/or featured?Was there any special purpose to the concert?URL of the online concert you attended at the beginning of your reportGeneral Questions to Keep inMindWhat was your general reaction to the concert? How did the performance sound?Was the music performed well?Were the musicians rhythmically“together”?Were they playing/singing in tune?Did any instruments or voices stick out?How would you rate the musicians’ technical ability and the energy of their performance?Did they seem well prepared for the concert?Which composition did you like best? Why? (e.g., what specifically did you like about the piece itself or the way it was performed?)Which composition did you like least? Why?Did any of the compositions trigger an emotional response from you? What were your specific feelings or thoughts in response to the music?Is this type of concert experience new to you? How do you think that might influence your perceptions of what you heard and observed?What makes a performance an artistic event?Specific Points toConsiderYou may want to focus your discussion and analysis of the concert on one or more of the following:Describe what you heard and observed using the following musical terms, elements, and concepts discussed inGenre (symphony, concerto, string quartet,)Stylistic period (Baroque, Classical, Romantic,)Mood (emotion conveyed by the music and performers)o Pitch To what extent does pitch vary throughout the piece? How do changes in pitch reflect changes inmood?Rhythm (beat, accent, tempo, meter, syncopation) How were the elements of rhythm used to create special or interesting musical effects?Dynamics (level of sound) Identify changes in dynamics and discuss the effect these changes create.Tone color (bright, brassy, warm, ringing, hollow,)Mode (major,minor)o Harmony/Melody Discuss the balance (or lack of it) between the melody and its “accompaniment.” Did you hear consonance, dissonance, or a combination of both?Motives/Themes Identify and note where individual motives and themes are first introduced and subsequently reappear in eachTexture (monophony, homophony, polyphony,)Form (sonata form, A B A, theme and variations,)Using the musical terminology and concepts covered in-class, discuss the most interesting musical elements or features of the pieces that wereCompare the pieces from this performance with other compositions you have studied in class, noting similarities and differences. (Note: In selecting a composition from class, you may want to look for a piece by the same composer, from the same style period, or of the same genre as the piece(s) from the)How does this concert compare to the performance(s) you attended previously?Describe the behavior of the performers and the audience. What, if any, interaction occurred between the two? What kind of behavioral expectations do performers and audiences bring to the concert? How are these expectations satisfied or frustrated?concert link: https://www.classicfm.com/music-news/live-streamed…
East Los Angeles College Violinist Braimah Kanneh Mason Concert Report

“Last Rites for Indian Dead” Discussion

“Last Rites for Indian Dead” Discussion. I need an explanation for this English question to help me study.

“Last Rites for Indian Dead” Discussion
Read Suzan Shown Harjo’s “Last Rites for Indian Dead” and answer ALL OF the following questions.
Post your responses to the discussion thread.

What is the issue Harjo identifies? How extensive does she show it to be?
What is Harjo’s position on the issue? Where does she first state her position?
Broadly speaking, is Harjo’s argument a claim of fact, a claim of value, or a claim of policy? (Most arguments have aspects of more than one type of claim, but which one best represents Harjo’s main argument? HINT: Look at the conclusion!)
What evidence does Harjo present to refute the claim that housing skeletal remains of Native Americans in museums is necessary for medical research and may benefit living Indians?
What types of evidence does Harjo use to support her argument? (Examples? Facts? Analogies? Etc.)
How does Harjo use her status as a Native American to enhance her position? What kind of rhetorical strategy is this? (Pathos, Ethos, or Logos?) And, do you think Harjo’s argument would be as credible if it were written by someone of another background?
How does Harjo appeal to the emotions of readers in the essay? What kind of rhetorical strategy is this? (Pathos, Ethos, or Logos?) In what ways do these strategies strengthen her logical reasons?

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Last Rites for Indian Dead-by Susan Shown Harjo
What if museums, universities and government agencies could put your dead relatives on display or keep them in boxes to be cut up and otherwise studied? What if you believed that the spirits of the dead could not rest until their human remains were placed in a sacred area? The ordinary American would say there ought to be a law–and there is, for ordinary Americans. The problem for American Indians is that there are too many laws of the kind that make us the archeological property of the United States and too few of the kind that protect us from such insults. Some of my own Cheyenne relatives’ skulls are in the Smithsonian Institution today, along with those of at least 4,500 other Indian people who were violated in the 1800s by the U.S. Army for an “Indian Crania Study.” It wasn’t enough that these unarmed Cheyenne people were mowed down by the cavalry at the infamous Sand Creek massacre; many were decapitated and their heads shipped to Washington as freight. (The Army Medical Museum’s collection is now in the Smithsonian.) Some had been exhumed only hours after being buried. Imagine their grieving families’ reaction on finding their loved ones disinterred and headless. Some targets of the Army’s study were killed in noncombat situations and beheaded immediately. The officer’s account of the decapitation of the Apache chief Mangas Coloradas in 1863 shows the pseudoscientific nature of the exercise. “I weighed the brain and measured the skull,” the good doctor wrote, “and found that while the skull was smaller, the brain was larger than that of Daniel Webster.” These journal accounts exist in excruciating detail, yet missing are any records of overall comparisons, conclusions or final reports of the Army study. Since it is unlike the Army not to leave a paper trail, one must wonder about the motive for its collection. The total Indian body count in the Smithsonian collection is more than 19,000, and it is not the largest in the country. It is not inconceivable that the 1.5 million of us living today are outnumbered by our dead stored in museums, educational institutions, federal agencies, state historical societies and private collections. The Indian people are further dehumanized by being exhibited alongside the mastodons and dinosaurs and other extinct creatures. Where we have buried our dead in peace, more often than not the sites have been desecrated. For more than 200 years, relic-hunting has been a popular pursuit. Lately, the market in Indian artifacts has brought this abhorrent activity to a fever pitch in some areas. And when scavengers come upon Indian burial sites, everything found becomes fair game, including sacred burial offerings, teeth and skeletal remains. One unusually well-publicized example of Indian grave desecration occurred two years ago in a western Kentucky field known as Slack Farm, the site of an Indian village five centuries ago. Ten men–one with a business card stating “Have Shovel, Will Travel”–paid the landowner $10,000 to lease digging rights between planting seasons. They dug extensively on the 40-acre farm, rummaging through an estimated 650 graves, collecting burial goods, tools and ceremonial items. Skeletons were strewn about like litter. What motivates people to do something like this? Financial gain is the first answer. Indian relic-collecting has become a multimillion-dollar industry. The price tag on a bead necklace can easily top $1,000; rare pieces fetch tens of thousands. And it is not just collectors of the macabre who pay for skeletal remains. Scientists say that these deceased Indians are needed for research that someday could benefit the health and welfare of living Indians. But just how many dead Indians must they examine? Nineteen thousand? There is doubt as to whether permanent curation of our dead really benefits Indians. Dr. Emery A. Johnson, former assistant Surgeon General, recently observed, “I am not aware of any current medical diagnostic or treatment procedure that has been derived from research on such skeletal remains. Nor am I aware of any during the 34 years that I have been involved in American Indian . . . health care.” Indian remains are still being collected for racial biological studies. While the intentions may be honorable, the ethics of using human remains this way without the full consent of relatives must be questioned. Some relief for Indian people has come on the state level. Almost half of the states, including California, have passed laws protecting Indian burial sites and restricting the sale of Indian bones, burial offerings and other sacred items. Rep. Charles E. Bennett (D-Fla.) and Sen. John McCain (R-Ariz.) have introduced bills that are a good start in invoking the federal government’s protection. However, no legislation has attacked the problem head-on by imposing stiff penalties at the marketplace, or by changing laws that make dead Indians the nation’s property. Some universities–notably Stanford, Nebraska, Minnesota and Seattle–have returned, or agreed to return, Indian human remains; it is fitting that institutions of higher education should lead the way. Congress is now deciding what to do with the government’s extensive collection of Indian human remains and associated funerary objects. The secretary of the Smithsonian, Robert McC. Adams, has been valiantly attempting to apply modern ethics to yesterday’s excesses. This week, he announced that the Smithsonian would conduct an inventory and return all Indian skeletal remains that could be identified with specific tribes or living kin. But there remains a reluctance generally among collectors of Indian remains to take action of a scope that would have a quantitative impact and a healing quality. If they will not act on their own–and it is highly unlikely that they will–then Congress must act. The country must recognize that the bodies of dead American Indian people are not artifacts to be bought and sold as collectors’s items. It is not appropriate to store tens of thousands of our ancestors for possible future research. They are our family. They deserve to be returned to their sacred burial grounds and given a chance to rest. The plunder of our people’s graves has gone on too long. Let us rebury our dead and remove this shameful past from America’s future.
“Last Rites for Indian Dead” Discussion

Philosophy homework help

essay writing service free Philosophy homework help. The purpose of this assignment is to conduct a critical analysis of a current advertising campaign or issue. This has to be a current issue, something that has relevancy now. If there is a historical component to it but must ensure that you connect it to something that it relevant right now.,Conduct a critical analysis of a current advertising campaign,Purpose – The purpose of this assignment is to conduct a critical analysis of a current advertising campaign or issue. This has to be a current issue, something that has relevancy now. If there is a historical component to it but must ensure that you connect it to something that it relevant right now., Already have the information I would want to use – your point is that fenty grew because it addressed many issues with the industry and Rihanna’s capita power was able to draw attention blah blah.,Okay so “argument” 1:,How diversity is an issue in the makeup industry and how fenty beauty revolutionized that, – Not enough colours, – Not in advertisements,Argument 2-Conduct a critical analysis,How Rihanna’s impact as a celeb made the company so popular/awareness, –, Woman of colour, – went from music to make up, – Many fans/people who follow her,Argument 3-Conduct a critical analysis,Women empowerment throughout the company but also awareness that males use make up, – WOC, – LGBTQ, Revolutionized make up everyone was shocked and companies release more colours now and basically discuss how their interactivity in social media reaches worldwide and how her fans converted to followers since she started out so she made a business out of it and it’s a common thing to do.,An introduction (hook), An argument (a thesis), 3 main examples that support / prove your argument. Each example / support should contain both, Supporting original evidence that you have researched yourself (i.e. – by looking at ads, or doing background research on a company etc. – see below for original research), Supporting arguments from the types of theory / scholarship that we do in this class. This is the research that others have conducted, A conclusion, A bibliography and also citations. Further, you might wish to produce this separately., Note: You will need to figure out a way to show the citations of your research.,.Philosophy homework help

A Look At Aboriginal Spirituality Religion Essay

There remains a continuing effect of dispossession on Aboriginal spirituality in relation to the stolen generations. Aboriginal spirituality is based on the encompassment of the Dreaming, the inextricable link with the land, totems and sacred sites and involves ceremonies, story-telling, kinship roles and responsibilities and a strong sense of cultural identity. The stolen generations involved children being forcibly removed from their families and communities and put into institutionalised missions and camps run by both the state government and the Christian Church. It was the cause of dispossession that involved colonisation, missionisation, segregation, assimilation and self-determination policies which significantly impacted Aboriginal spirituality; past, present and future. These were deliberate, calculated policies of the state and are evident in the first YouTube video, Rabbit Proof Fence ‘ Stolen Generations (March 24, 2009), where the white official points to the authorisation paper, ‘this is the law’, and physically removes the three native Aboriginal girls from their mother showing signs of inhumane brutality. Through these policies, Aboriginal land, spirituality, culture and Dreaming were lost. This, along with the crying scenes in video two, Rabbit Proof Fence Documentary ‘ forced removal scene (March 1, 2007), shows the emotional impact that it had on the actors as well as on all the victims of the Stolen Generation. This video depicts the traumatic psychological effects the stolen generation era had on the actors themselves, who emotionally broke down into tears having to act in these roles. This illustrates how the loss of family and spiritual ties caused such devastation. This disconnection from the families, communities and thus, from the elders resulted in the inability to pass down necessary knowledge to the next generation that is needed to keep Aboriginal spirituality holistic, living and dynamic as there is a strong need for oral teaching and learning. In summation, such dispossession, violent and physical removal of native Aboriginal children from their parents demolished Aboriginal spirituality since the Dreaming, kinship roles and responsibilities, cultural identity, heritage, language and traditions were lost with disconnection from their elder generations. This drove modern Aboriginals to overwhelming social and emotional problems. The relationship between Aboriginal spirituality and religious traditions require the process of reconciliation. There is a strong need for reconciliation between Aboriginal spirituality and Christians due to the initial contact between the two; full of racism, classism, oppression, inequality, injustice, hate, fear and division. Aboriginal people were forced and threatened violently to forget their Aboriginal culture, traditions and language. Instead they forcibly were made to integrate into nominal Christianity attending Church services, Sunday school and singing hymns. Western Christianity had a negative impact where falsehoods and heresies were taught to Aboriginal people, for example, The Hamitic Curse, condemning all ‘dark-skinned humans’ to eternal inferiority. These falsehoods had such an immense impact that most Aboriginals voluntarily denied their Aboriginal heritage, identity, culture, traditions and language because they were forced to believe in the falsehoods and were concerned with their personal sins rather than the institutionalised sin conducted against them. The awareness that these negative experiences were immoral was the catalyst for the process of reconciliation. A step towards hope for Aboriginal victims to restore their spirituality can be seen in the source, taken from the Lutheran Church of Australia. Aboriginal artwork in the form of a circle is positioned in the centre of the cross to illustrate the continuous existence of Aboriginal spirituality in the heart of those who converted to Lutheranism. If reconciliation is achieved, the future encompasses more hope for these victims. The source is an expression of Aboriginal theology which is the reconciled relationship between Aboriginal spirituality and modern Christianity. The sun rays in the image symbolises the cross’ significance and how it permeates throughout Aboriginal spirituality and emphasises the need of reconciliation. The symbol of symmetry epitomises the reconciled coexistence of the two religions and the hope for continuous reconciliation. There are some Aboriginal theologians that are part of the liberal tradition. Rev. Dijimiyini Gordarra and Pastor Cecil Grant from Churches of Christ individually helped reconcile Aboriginal spirituality with the Uniting Church in 1970 by ‘contextualising’ the gospel for Aboriginal people. In 1985, Rev. Arthur Malcolm, the first Aboriginal Anglican Assistant Bishop in Australia was deeply committed to reconciliation and thus, counselled and nurtured Aboriginal people throughout their painful experiences, hopes and visions. The Catholic Church attempted acts of reconciliation when Pope John Paul II visited Alice Springs in 1986 and stated ‘There is the need for just and proper settlement that lies unachieved in Australia’. Aboriginal story-telling theology is another pathway to allow Aboriginal victims to remember their Aboriginal spirituality as well as embrace their Christianity. In this way, Aboriginal people reconcile their heritage with their Christianity as they are taught Biblical scriptures through Dreaming Stories which makes the gospels more meaningful and relevant to the Aboriginal way of life. The reconciliation and unity between Christianity and Aboriginal spirituality can be seen in the source where the cross is made using traditional Aboriginal witchetty grubs. There have been many other movements towards reconciliation. The Uniting Church and the Aboriginal and Torres Strait Islander Christian Congress organised an exchange program called About Face, where 150 non-Indigenous people aged from 18 to 30 lived in Aboriginal and Torres Strait Islander communities. As a sign of reconciliation, a friendship was built when Aboriginal Pastor Ricky Manton and his wife Kayleen were invited to St. Augustine’s Anglican Church to perform a service. Leaders from many religious traditions gathered in order to fight against Howard Government’s attack on the Wik legislation. Other religious traditions, like Judaism and Islam, have assisted in the reconciliation process. A Jewish couple, Tom and Eva Rona, funded the Rona-Tranby project that recorded oral history with the help of Aboriginal Elder Eliza Kennedy. ‘The Muslim community in Australia is most supportive of Aboriginal reconciliation on spiritual, moral, humanitarian and prudential pragmatic ground’ is a claim of Islamic assistance in the process of reconciliation. Many faiths like Islam, Buddhism and Hinduism have also assisted in the process of reconciliation. This is evident in The Week of Prayer For Reconciliation that began in 1993 where they shared the same goal of reconciliation exhibited through dedication to prayer, thought and reflection on acts of unity. In conclusion, there have been many efforts to encourage the process of reconciliation between Aboriginal spirituality and religious traditions and there needs to be continuous support in this subject. The symmetrical elements in the artwork, sourced from the Lutheran Church of Australia, are powerful examples of how artwork has symbolised the co-existence of both traditions. Steps towards reconciliation in the form of proactive movements also provide hope for the victims who had suffered the horrendous effects of spiritual deprivation. Ecumenical developments and interfaith dialogue are of immense significance in Australia. Ecumenical developments are movements that promote cooperation, discussion and unity between different Christian denominations, focusing on what brings sects together, rather than what pulls them apart. Such movements are important to Australia as different Christian denominations unite to solve Australian youth, spiritual, environmental, social and justice issues, spreading peace and harmony. Interfaith dialogue is the cooperative communication between different religious traditions and their adherents. These promoted understanding, peace and a strong sense of belonging between many religious traditions. Non-denominational approach is a method of ecumenical development where it focuses on ignoring differences between different Christian denominations. Such movements can be of great importance to Australia. For example, the Australian college of Theology (ACT) strengthens Australia’s education system. ACT began in 1898 when Anglicans within Australia gathered resources to produce tertiary courses and exams at every Anglican college. It was linked to universities across Australia and was credited by the NSW Higher Education Board. It became non-denominational when there was more non-Anglican than Anglican students. It was a strong organisation due to the ecumenical movement which increased its efficiency and offered a common program amongst people. Other examples of a non-denominational approach towards ecumenical developments include youth associations such as Girls Brigade and Young Men’s Christian Association. Such organisations builds trust between the different denominations involved. This trust would result in a community that is based on trust, kindness and friendship, creating a stronger witness to the community. Ecumenical developments, in the form of interdenominational approaches, are increasingly evident and significant in Australian culture. Such approaches are those that are collaborative and the goal is to provide opportunities for negotiation between different Christian denominations. This is important to Australia as it creates a sense of unity, belonging, commonality and acceptance on many levels. It begins when Christians from different denominations interact with each other and, hence, leading to communal discussion. An example of this is the annual Week of Prayer for Christian Unity and Reconciliation. This is conducted with a united goal to reach a state of complete reconciliation, relieving many denominations from tension, violence and unnecessary conflict. Many denominations hope for denominational dialogue to act as a facilitator to develop new relationships by exchanging ministers to perform services. Such exchanges are known as ‘pulpit exchanges’. Christmas Bowl Appeal, Force TEN and the House of Welcome are other instances of ecumenical movements where many denominations unite to build fundraising programs. These assist Australia by providing it with a positive reputation in charitable work, ‘These projects show how the kindness of Australians can make a practical difference in the lives of people very far from our shores’ Some of these projects, like House of Welcome, are vital in Australia as they support refugees that have been newly released in Australia by providing them with accommodation and employment. Through these charitable organisations, different denominations bond together and form strong relationships. Ecumenism is important in Australia at a family level. It promotes family through interchurch marriages. This is seen when both the Catholic and Uniting Church composed an agreement on interchurch marriages as a gift to the church. Ecumenism is also helpful in reducing duplication of material, which in turn increases efficiency. This is seen in The Anglican-Roman Catholic International Commission (ARCIC), where the Catholic and Anglicans prepared doctrine works on common beliefs of the faith. In 2001, the Catholic and Protestant churches united in Australia for the National Church Life Survey where 500,000 adherents from 20 different denominations actively participated in. Such union encourages tolerance and reduces aggression and violence. It in the larger scheme of things reduces racial and spiritual discrimination and attack. Australia is a multicultural and multifaith country and, hence, would benefit from embracing unity of different denominations within Christianity. Deeper ecumenical developments are those that embrace differences. With these movements, comes appreciation and recognition of uniqueness in order to enrich the relationship and focus on commonalities, like the common belief in one supreme God. The deepest level of ecumenism involves overcoming differences and primarily aiming for unity between different denominations. These achievements ultimately bring social justice, peace, harmony and understanding in Australia. The common need and view of religion around the world has resulted to an increase in the search for cooperation and unity since 1945 in Australia. Interfaith dialogue is even more important than ecumenism since the people uniting are separated by greater differences. Since WWII, interfaith dialogue has allowed Australia as a whole to change its attitude towards other religious traditions other than Christianity. It has allowed Christianity and its adherents to recognise their faults and mistreatment against other religious traditions ‘errors at best and works of devils at worst’. Interfaith dialogue assists in opening interaction between different people and maintains a multicultural Australian society. It also builds harmony in Australian context as it aims to achieve common goals between religious groups. Interfaith dialogue also addresses division, concern and any ongoing religious conflict such as the Cronulla Riots. It supports and embraces differences. Interfaith dialogue depicts the desire of Australia’s religious traditions to engage with each other and with the world as it is extremely important to do so in the 21st century. There is strong evidence of interfaith dialogue in Australia and this has been depicted in acts of cooperation between religious traditions in Australia. In 2001, Anzac Day, Christian ministers and Buddhist monks both took part in the services at St. Mary’s Cathedral. This encouraged unity among Australians as they honoured soldiers in the heart of Sydney’s CBD. The Victorian Jewish-Christian Dialogue Committee, The Muslim-Christian Council which together prayed for peace in Ambon, Indonesia and the Multifaith Religious Services Centre which ran at the Sydney Olympics are other examples of interfaith dialogue. Leaders of Christian, Buddhist, Hindu, Jewish, Muslim and other communities together assisted with the $2 million Griffith University Multi-faith Centre showing how unity expresses great strengths and benefits to the Australian community. It brought peace in Sydney 2001, after the terrorist attack, where Muslim, Hindu, Buddhists and many denominations of Christians united at a multifaith prayer vigil. Through these instances, a strong union is formed that reduces cultural and political divisions between different religious traditions that in turn, prevents the possibility of extreme violence or war. Neve Shalom, Wahat as-Salam, is another prime example of interfaith dialogue. It was established by Muslims and Jews and its main goal was to prove to Australia that peaceful relationships between different religious traditions are possible. Through this development, grew ideas about a united education saturated with peace, equality and understanding. The School for Peace (SFP) was created in 1979 as a Jewish-Arab encounter program, where Jewish and Muslim students can share education peacefully. A unique example of interfaith dialogue between a certain denomination and an entire religious tradition us the dialogue between Catholic and Jewish adherents in 1992. This eventually led to the formation of the Guidelines for Catholic-Jewish Relations to later improve the relationship. National Council of Churches in Australia (NCCA) is an immense organisation that helps and supports ecumenical developments in every state in Australia through several councils such as the NSW Ecumenical Council. It does this through direct communication with the government that provides NCCA with the necessary authority to support many movements such as The Christmas Bowl and ‘The Justice for all Australians’ report that researched in support of the native Aboriginals claiming indigenous sites such as cattle stations. NCCA strongly supported interfaith dialogue within Australia. One example of interfaith dialogue established by NCCA was the Australian National Dialogue of Christians, Muslims and Jews founded in 2003. This aimed to provide opportunities for various religious traditions to understand one another in harmony and peace. In conclusion, ecumenical development and interfaith dialogue are very important in Australia since they are two of Australia’s most powerful driving forces towards national unity, peace and harmony. It encourages tolerance and acceptance through acknowledging the uniqueness of every religious tradition and Christian denomination. Ecumenism and interfaith dialogue works towards understanding and eventually would reduce aggression, tension and violence. Through organisations like the NCCA, Australia benefitted from embracing unity of religions since it is a multifaith and multicultural country.

Writer’s Choice

Writer’s Choice. Paper details Instructions Learning Objectives Examine the process involved with problem formulation. Apply critical thinking to problem identification. Evaluate ethical implications of a decision. Prompt: Choose an editorial article (An editorial is an article that presents the writer’s opinion on an issue supported with facts) from the New York Times or the Wall Street Journal. Browse the library and choose an editorial that addresses a business issue that interests you. Instructions: Write an essay describing the following: Citation of the article and a brief summary of its contents What are the premise(s) in the article? What evidence is presented? Is it credible? Can you independently verify the evidence presented? How are counterarguments addressed? Does the writer represent a particular interest? How is language used to develop the argument? Do you detect any errors in knowledge, evidence, or thinking? Does the writer use any types of appeals or commit any fallacies? Overall, how compelling is this article? Be certain to carefully research your analysis using at least 3 credible sources. Your submission should be 4-6 pages in length minimum and should be a thorough representation of your ability to critically think through the steps above. Use the template provided to ensure you are following APA format. This assignment is worth 14% of your final grade. Grading Rubric A rubric is provided here for your convenience that details how this assignment will be graded. Please review it carefully prior to submitting your work.Writer’s Choice