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Preserving The Spirit of New Zealand
Quiz by Abdulwahab Ahmed
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When it was his turn to speak, Adam Malik, Presidium Minister for Political Affairs and Minister for Foreign Affairs of Indonesia, recalled that about a year before, in Bangkok, at the conclusion of the peace talks between Indonesia and Malaysia, he had explored the idea of an organization such as ASEAN with his Malaysian and Thai counterparts. One of the “angry young men” in his country’s struggle for independence two decades earlier, Adam Malik was then 50 years old and one of a Presidium of five led by then General Soeharto that was steering Indonesia from the verge of economic and political chaos. He was the Presidium’s point man in Indonesia’s efforts to mend fences with its neighbors in the wake of an unfortunate policy of confrontation. During the past year, he said, the Ministers had all worked together toward the realization of the ASEAN idea, “making haste slowly, in order to build a new association for regional cooperation.” Adam Malik went on to describe Indonesia’s vision of a Southeast Asia developing into “a region which can stand on its own feet, strong enough to defend itself against any negative influence from outside the region.” Such a vision, he stressed, was not wishful thinking, if the countries of the region effectively cooperated with each other, considering their combined natural resources and manpower. He referred to differences of outlook among the member countries, but those differences, he said, would be overcome through a maximum of goodwill and understanding, faith and realism. Hard work, patience and perseverance, he added, would also be necessary. The countries of Southeast Asia should also be willing to take responsibility for whatever happens to them, according to Tun Abdul Razak, the Deputy Prime Minister of Malaysia, who spoke next. In his speech, he conjured a vision of an ASEAN that would include all the countries of Southeast Asia. Tun Abdul Razak was then concurrently his country’s Minister of Defence and Minister of National Development. It was a time when national survival was the overriding thrust of Malaysia’s relations with other nations and so as Minister of Defence, he was in charge of his country’s foreign affairs. He stressed that the countries of the region should recognize that unless they assumed their common responsibility to shape their own destiny and to prevent external intervention and interference, Southeast Asia would remain fraught with danger and tension. And unless they took decisive and collective action to prevent the eruption of intra-regional conflicts, the nations of Southeast Asia would remain susceptible to manipulation, one against another. “We the nations and peoples of Southeast Asia,” Tun Abdul Razak said, “must get together and form by ourselves a new perspective and a new framework for our region. It is important that individually and jointly we should create a deep awareness that we cannot survive for long as independent but isolated peoples unless we also think and act together and unless we prove by deeds that we belong to a family of Southeast Asian nations bound together by ties of friendship and goodwill and imbued with our own ideals and aspirations and determined to shape our own destiny”. He added that, “with the establishment of ASEAN, we have taken a firm and a bold step on that road”. For his part, S. Rajaratnam, a former Minister of Culture of multi-cultural Singapore who, at that time, served as its first Foreign Minister, noted that two decades of nationalist fervor had not fulfilled the expectations of the people of Southeast Asia for better living standards. If ASEAN would succeed, he said, then its members would have to marry national thinking with regional thinking. “We must now think at two levels,” Rajaratnam said. “We must think not only of our national interests but posit them against regional interests: that is a new way of thinking about our problems. And these are two different things and sometimes they can conflict. Secondly, we must also accept the fact, if we are really serious about it, that regional existence means painful adjustments to those practices and thinking in our respective countries. We must make these painful and difficult adjustments. If we are not going to do that, then regionalism remains a utopia.” S. Rajaratnam expressed the fear, however, that ASEAN would be misunderstood. “We are not against anything”, he said, “not against anybody”. And here he used a term that would have an ominous ring even today: balkanization. In Southeast Asia, as in Europe and any part of the world, he said, outside powers had a vested interest in the balkanization of the region. “We want to ensure,” he said, “a stable Southeast Asia, not a balkanized Southeast Asia. And those countries who are interested, genuinely interested, in the stability of Southeast Asia, the prosperity of Southeast Asia, and better economic and social conditions, will welcome small countries getting together to pool their collective resources and their collective wisdom to contribute to the peace of the world.” The goal of ASEAN, then, is to create, not to destroy. This, the Foreign Minister of Thailand, Thanat Khoman, stressed when it was his turn to speak. At a time when the Vietnam conflict was raging and American forces seemed forever entrenched in Indochina, he had foreseen their eventual withdrawal from the area and had accordingly applied himself to adjusting Thailand’s foreign policy to a reality that would only become apparent more than half a decade later. He must have had that in mind when, on that occasion, he said that the countries of Southeast Asia had no choice but to adjust to the exigencies of the time, to move toward closer cooperation and even integration. Elaborating on ASEAN objectives, he spoke of “building a new society that will be responsive to the needs of our time and efficiently equipped to bring about, for the enjoyment and the material as well as spiritual advancement of our peoples, conditions of stability and progress. Particularly what millions of men and women in our part of the world want is to erase the old and obsolete concept of domination and subjection of the past and replace it with the new spirit of give and take, of equality and partnership. More than anything else, they want to be master of their own house and to enjoy the inherent right to decide their own destiny …” While the nations of Southeast Asia prevent attempts to deprive them of their freedom and sovereignty, he said, they must first free themselves from the material impediments of ignorance, disease and hunger. Each of these nations cannot accomplish that alone, but by joining together and cooperating with those who have the same aspirations, these objectives become easier to attain. Then Thanat Khoman concluded: “What we have decided today is only a small beginning of what we hope will be a long and continuous sequence of accomplishments of which we ourselves, those who will join us later and the generations to come, can be proud. Let it be for Southeast Asia, a potentially rich region, rich in history, in spiritual as well as material resources and indeed for the whole ancient continent of Asia, the light of happiness and well-being that will shine over the uncounted millions of our struggling peoples.” The Foreign Minister of Thailand closed the inaugural session of the Association of Southeast Asian Nations by presenting each of his colleagues with a memento. Inscribed on the memento presented to the Foreign Minister of Indonesia, was the citation, “In recognition of services rendered by His Excellency Adam Malik to the ASEAN organization, the name of which was suggested by him.” And that was how ASEAN was conceived, given a name, and born. It had been barely 14 months since Thanat Khoman brought up the ASEAN idea in his conversations with his Malaysian and Indonesian colleagues. In about three more weeks, Indonesia would fully restore diplomatic relations with Malaysia, and soon after that with Singapore. That was by no means the end to intra-ASEAN disputes, for soon the Philippines and Malaysia would have a falling out on the issue of sovereignty over Sabah. Many disputes between ASEAN countries persist to this day. But all Member Countries are deeply committed to resolving their differences through peaceful means and in the spirit of mutual accommodation. Every dispute would have its proper season but it would not be allowed to get in the way of the task at hand. And at that time, the essential task was to lay the framework of regional dialogue and cooperation. The two-page Bangkok Declaration not only contains the rationale for the establishment of ASEAN and its specific objectives. It represents the organization’s modus operandi of building on small steps, voluntary, and informal arrangements towards more binding and institutionalized agreements. All the founding member states and the newer members have stood fast to the spirit of the Bangkok Declaration. Over the years, ASEAN has progressively entered into several formal and legally-binding instruments, such as the 1976 Treaty of Amity and Cooperation in Southeast Asia and the 1995 Treaty on the Southeast Asia Nuclear Weapon-Free Zone. Against the backdrop of conflict in the then Indochina, the Founding Fathers had the foresight of building a community of and for all Southeast Asian states. Thus the Bangkok Declaration promulgated that “the Association is open for participation to all States in the Southeast Asian region subscribing to the aforementioned aims, principles and purposes.” ASEAN’s inclusive outlook has paved the way for community-building not only in Southeast Asia, but also in the broader Asia Pacific region where several other inter-governmental organizations now co-exist. The original ASEAN logo presented five brown sheaves of rice stalks, one for each founding member. Beneath the sheaves is the legend “ASEAN” in blue. These are set on a field of yellow encircled by a blue border. Brown stands for strength and stability, yellow for prosperity and blue for the spirit of cordiality in which ASEAN affairs are conducted. When ASEAN celebrated its 30th Anniversary in 1997, the sheaves on the logo had increased to ten – representing all ten countries of Southeast Asia and reflecting the colors of the flags of all of them. In a very real sense, ASEAN and Southeast Asia would then be one and the same, just as the Founding Fathers had envisioned. This article is based on the first chapter of ASEAN at 30, a publication of the Association of Southeast Asian Nations in commemoration of its 30th Anniversary on 8 August 1997, written by Jamil Maidan Flores and Jun Abad.Are you feeling adventurous? Then spread your wings and travel km southeast of Taiwan, where you'll discover a part of the country unlike any other. Known as Lanyu* or Orchid Island, this tiny drop of earth in the Pacific* is home to the Tao*, Taiwan's only ocean-dependent indigenous* tribe. The Tao people are the people of the "alibangbang*," or flying fish, one of Mother Nature's greatest gifts. The annual flying fish season is at the heart of Tao culture and comes with many traditions and taboos. Spanning around eight months of the year, the flying fish season involves multiple customs and rituals. A special religious ceremony, usually held in February, marks the beginning of this important period and ensures a prosperous and plentiful season. Tao boat captains head to the beach with elaborate costumes on. There, they pray and make sacrifices to appeal to the flying fish spirits to bless their tribe, and to the gods for good fortune and courage on the dangerous seas. Although local fishers can catch flying fish between March and June, they are restricted to capturing only those found in shallow waters. During this period, netting* any deep-sea or coral reef fish is not permitted. If the fishers didn't follow this rule, various species would not have the time needed to recover their numbers, and harmony with nature would be lost. At the end of June, the annual sea harvest concludes with another ceremony to express gratitude and respect for nature's endless* cycles. After the ceremony, flying fish can no longer be caught. Therefore, from July onward*, only dried and stored alibangbang can be eaten. Furthermore, after the Mid-Autumn Festival*, even these dried fish must no longer be consumed. This custom seems to have been engraved in the locals’ hearts* and is believed to prevent ill luck and guarantee abundance in seasons to come. Just as the locals are concluding their scaly* harvest for the year, scores of tourists begin arriving on Lanyu for the summer season. To make sure you don't feel like a fish out of water, here are some basic guidelines to help you enjoy your stay while respecting local traditions. First, it is considered a taboo to touch or photograph the Tao fishing boats without permission since it would bring bad luck. Also, you should never enter locals’ private gardens uninvited* to view or sample drying fish. Additionally, avoid asking about future fishing trips, as locals believe that the gods may be angered and that the harvest may be spoiled as a consequence. Finally, as a sign of respect for the local community and environment, don't snorkel* or dive in the island's traditional fishing waters during the flying fish season. Such activities can disturb the local ecosystem. The customs and taboos mentioned above reflect the importance of preserving and cherishing natural resources and local culture. The ancient wisdom of Lanyu’s Tao inhabitants thus appears to give us much to learn about living in harmony with this planet. Everyone is, after all, in the same boat under nature's wing.To the Lakota, and other indigenous people on North America's Great Plains, the bison was an essential part of their culture ( expressed in the quote on the previous page). The bison provided meat for nutrition, a hide for clothing and shelter, bones for tools, and fat for soap. The bison was also central to their religious beliefs. So, when European settlers hunted the bison nearly to extinction, Lakota culture suffered. Culture is central to a society and the identity of its people, as well as its continued existence. Therefore, geographers study culture as a way to understand similarities and differences among societies across the world, and in some cases, to help preserve these societies. Analyzing Culture All of a group's learned behaviors, actions, beliefs, and objects are a part of culture. It is a visible force seen in a group's actions, possessions, and influence on the landscape. For example, in a large city you can see people working in offices, factories, and stores, and living in high-rise apartments or suburban homes. You might observe them attending movies, concerts, or sporting events. Culture is also an invisible force guiding people through shared belief systems, customs, and traditions. Culture is learned, in that it develops through experiences, and not merely transmitted through genetics. For example, many people in the United States have developed a strong sense of competitiveness in school and business, and believe that hard work is a key to success. These types of elements, visible and invisible, are cultural traits. A series of interrelated traits make up a cultural complex, such as the process of steps and acceptable behaviors related to greeting a person in different cultures. A single cultural artifact, such as an automobile, may represent many different values, beliefs, behaviors and traditions and be representative of a cultural complex. Since culture is learned there are many ways that one generation passes its culture to the next. Children and adults learn traits three ways: • imitation, as when learning a language by repeating sounds or behaviors from a person or television • informal instruction, as when a parent reminds a child to say "please" • formal instruction, as when students learn history in school 132 HUMAN GEOGRAPHY: AP" EDITION CULTURAL COMPLEX OF THE AUTOMOBILE The automobile provides much more than just transportation, as it reflects many values that are central to American culture. Origins of Culture The area in which a unique culture or a specific trait develops is a culture hearth. Classical Greece was a culture hearth for democracy more than 2,000 years ago. New York City was a culture hearth for rap music in the 1970s. Geographers study how cultures develop in hearths and diffuse-or spread-to other places. Geographers also study taboos, behaviors heavily discouraged by a culture. For example, many cultures have taboos against eating certain foods, such as pork or insects. What is considered taboo changes over time. In the United States, marriages between Protestants and Catholics were once taboo, but they are not widely opposed now. Traditional, Folk, and Indigenous Cultures With the beginning of the Industrial Revolution in the late 18th century, modern transportation and communication connected people as never before and led to extensive cultural mixing, especially as cities have grown. The world prior to this time was very different; however, remnants of the past are still evident in our modern cultures. Traditional, folk, and indigenous cultures share some important characteristics and are often grouped together, but they do have some subtle differences. Traditional Culture Recently, the meanings of traditional, folk, and indigenous culture have begun to merge, causing geographers to debate when each should be used. Increasingly, the term traditional culture is used to encompass all three cultural designations. All three types share the function of passing down long-held beliefs, values, and practices and are generally resistant to rapid changes in their culture. Folk Culture The beliefs and practices of small, homogenous groups of people, often living in rural areas that are relatively isolated and slow to change, are known as folk cultures. Like all cultures, they demonstrate the diverse ways that people have adapted to a physical environment. For example, people around the world learned to make shelters out of available resources, whether 3.1: INTRODUCTION TO CULTURE 133 it was snow or mud bricks or wood. However, people used similar resources such as wood differently. In Scandinavia, people used trees to build cabins. In the American Midwest, people processed trees into boards, built a frame, and attached the boards to it. Many traits of folk culture continue today. Corn was first grown in Mexico around 10,000 years ago, and it is still grown there today. While many elements of folk culture exist side by side with modern culture, there are people whose societies have changed little, if at all, from long ago. These people practice traditional cultures, those which have not been affected by modern technology or influences. They often live in remote regions, such as some small tribes in the Amazon rainforest, and have scant knowledge of the outside world. As the lines continue blurring between cultural designations, the Amish of Pennsylvania are often referenced as both folk and traditional culture. Indigenous Culture When members of an ethnic group reside in their ancestral lands, and typically possess unique cultural traits, such as speaking their own exclusive language, they are considered an indigenous culture. Some indigenous peoples have been displaced from their native lands, but still practice their indigenous culture. Native Americans in the United States, such as the Navajo, have kept indigenous cultural practices. First Nations of Canada, such as the Inuit, have also retained their indigenous culture. Globalization and Popular Culture As a result of the Industrial Revolution, improvements in transportation and communication have shortened the time required for movement, trade, or other forms of interaction between two places. This development, known as space-time compression (see Topics 1.4 and 3.6), has accelerated culture change around the world. In 1817, a freight shipment from Cincinnati needed 52 days to reach New York City. By 1850, because of canals and railroads, it took half that long. And by 1852, it took only 7 days. Today, an airplane flight takes only a few hours, and digital information takes seconds or less. Similar change has occurred on the global scale. People travel freely across the world in a matter of hours, and communication has advanced to a point where people share information instantaneously across the globe. The increased global interaction has had a profound impact on cultures, from spreading English across the world to instant sharing of news, events and music. Globalization specifically refers to the increased integration of the world economy since the 1970s. The process of intensified interaction among peoples, governments, and companies of different countries around the globe has had profound impacts on culture. The culture of the United States is intertwined with globalization. Through the influence of its corporations, Hollywood movies, and government, the United States exerts widespread influence in other countries. But other countries also shape American culture. For example, in 2019, the National Basketball Association included players from 38 countries or territories. When cultural traits- such as clothing, music, movies, and types of 134 HUMAN GEOGRAPHY: AP. EDITION businesses-spread quickly over a large area and are adopted by various groups, they become part of popular culture. Elements of popular culture often begin in urban areas and diffuse quickly through globalization processes such as the media and Internet. These elements can quickly be adopted worldwide, making them part of global culture. People around the world follow European soccer, Indian Bollywood movies, and Japanese animation known as anime. With people in many nations wearing similar clothes, listening to similar music, and eating similar food, popular cultural traits often promote uniformity in beliefs, values, and the cultural landscape across many places The cultural landscape, also known as the built environment (see Topic 3.2), is the modification of the environment by a group and is a visible reflection of that group's cultural beliefs and values. Traditional Culture to Popular Culture Popular culture emphasizes trying what is new rather than preserving what is traditional. Many people, especially older generations or those who follow a folk culture, openly resist the adoption of popular cultural traits. They do this by preserving traditional languages, religions, values, and foods. While older generations often resist the adoption of popular culture, they seldom are successful in keeping their traditional cultures from changing, especially among the young people of their society. One clash between popular and traditional culture is occurring in Brazil. As the population expands to the interior of the rain forest, many indigenous cultures, like the Yanamamo tribe, have more contact with outside groups. Remaining isolated by the forest is becoming increasingly difficult as many young people from the indigenous cultures become exposed to popular culture and begin to integrate into the larger Brazilian society. As the young people leave their communities, they are more likely to accept popular culture at the expense of their indigenous cultural heritage, which threatens the very existence of their folk culture. Traditional culture typically exhibits horizontal diversity, meaning each traditional culture has its own customs and language that makes it distinct from other culture groups. Yet, people people within each group are usually homogeneous, or very similar to each other. By contrast, popular culture typically exhibits vertical diversity, meaning that modern urban societies are usually heterogeneous, or exhibiting differences, within the society and usually contain numerous multiethnic neighborhoods. However, on a global scale popular cultures are relatively similar with the same type of malls, shops, fast food, and clothing. Urban global culture centers are not identical, yet, global cities often do not have as much horizontal diversity across space as folk cultures. 3.1: INTRODUCTION TO CULTURE 135 COMPARING TRADITIONAL AND POPULAR CULTURE Trait Traditional Culture Popular or Global Culture Society • Rural and isolated location • Urban and connected location • Homogeneous and • Diverse and multiethnic indigenous population population • Most people speak an • Many people speak a global indigenous or ethnic local language such as English or language Arabic • Horizontal diversity • Vertical diversity Social • Emphasis on community and • Emphasis on individualism and Structure conformity making choices • Families live close to each • Dispersed families other • Weakly defined gender roles • Well-defined gender roles Diffusion • Relatively slow and limited • Relatively rapid and extensive • Primarily through relocation • Often hierarchical • Oral traditions and stories • Social media and mass media Buildings and • Materials produced locally, • Materials produced in distant Housing such as stone or grass factories, such as steel or glass • Built by community or owner • Built by a business • Similar style for community • Variety of architectural styles • Different between cultures • Similar between cities • Traditional architecture • Postmodern / contemporary architecture Food • Locally produced • Often imported • Choices limited by tradition • Wide range of choice • Prepared by the family or • Purchased in restaurants community Spatial Focus • Local and regional • National and global Artifacts, Mentifacts, and Sociofacts Whether a cultural attribute is considered traditional, folk, indigenous, or popular in nature, it is valuable to differentiate between elements of culture that can be seen and those that can not. There are artifacts that comprise the material culture, which consists of tangible things, or those that can be experienced by the senses. Art, clothing, food, music, sports, and housing types are all tangible elements of culture. Another element of the study of artifacts is understanding the techniques to use or build a specific artifact. Artifacts can be unique to a particular culture, or can be shared. For example, people of all cultures need to communicate through language, yet there are many groups that possess languages unique to their culture. The ability to read, write and understand the English language is an artifact of importance for much of popular global culture. 136 HUMAN GEOGRAPHY: AP" EDITION Mentifacts comprise a group's nonmaterial culture and consist ofintangible concepts, or those not having a physical presence. Beliefs, values, practices, and aesthetics (pleasing in appearance) determine what a cultural group views as acceptable and desirable. Mentifacts can also be unique or shared. People of many cultures possess an belief in one or many deities, and often the deities are unique to that culture. The belief in a god is a mentifact-the religious building or symbols are artifacts. Cultural groups also possess sociofacts, which are the ways people organize their society and relate to one another. Taken altogether, people tend to see the whole of their culture as greater than the sum of its individual parts. Sociofacts are embodied through families, governments, sports teams, religious organizations, education systems, and other social constructs. As with artifacts and mentifacts, sociofacts may also be unique or similar to other societies. Families are the foundations of most societies, yet what constitutes the structure of a family may vary widely between cultural groups. For example, Western cultures tend to view the nuclear family, consisting of the parents and their children as the basic family unit. By contrast, in many Western African cultures the norm is the extended family, consisting of several generations and other family members such as cousins living under one roof.Some government policies affect the supply and price of food together with its availability. Without transportation of food from where it is grown to the market place, people would eat only foods grown and processed locally. Transportation systems make selection of food possible all year round. In the food industry, technology provides scientific methods of preserving food and processing it, so that it is available throughout the year. Here are some government agencies concerning food and health programs: Department of Education ( DepEd) Educates the youth and gives information regarding health and food nutrition. Department of Health ( DOH ) Creates program about nutrition and gives preventive measures against diseases. Food and Nutrition Research Institute ( FNRI ) FNRI is the principal research institute of the government in food and nutrition. It conducts researches, distributes publication and provides program services. Allele variation of a specific gene Artificial Insemination (AI) collecting and preserving semen from sires and using artificial means to introduce it to the dam’s reproductive tract Body Cells make up the organs and tissue of an animal and have chromosomes in pairs, called diploids Clustered Regularly Interspaced Short Palindromic Repeats (CRISPR) gene editing technology Codominance heterozygous individual expresses the phenotype of both alleles simultaneously Complete Dominance heterozygous gene pair is expressed the same as a homozygous dominant gene pair Crossbreeding sire from one breed and a dam from another, with each breed excelling in a certain characteristic to benefit the producer and the offspring Deoxyribonucleic Acid (DNA) stores genetic information and acts as a blueprint for all genetic material in the organism in two strands arranged in a double helix Dominant Alleles represent a dominant phenotype and are expressed as uppercase letters Embryo Transfer eggs are collected from a desirable female, fertilized and then implanted in several other females Expected Progeny Differences (EPDs) measure of the heritability of breeding values and traits Gametes fulfill the purpose of sexual reproduction, passing on half of the genetic code in the form of sperm and ovum and are also called haploids or sex cells Genotype organism's genetic composition, which determines its heredity potential and limitations Grading Up using a purebred sire to breed grade (unregistered or commercial) females Heritability degree to which offspring resemble their parent for a particular trait Heterosis (Hybrid Vigor) ability of crossbred animals to have the best traits from each parent Heterozygosity phenomenon of inheriting a different version of an allele from each biological parent Homozygosity phenomenon of inheriting the same version of an allele from each biological parent Inbreeding breeding of closely related animals with the goal of concentrating traits from a superior individual Incomplete Dominance dominant allele does not completely overcome the recessive Law of Dominance states genes will express themselves with the dominant gene appearing in the phenotype Law of Independent Assortment states unlinked or distantly linked gene pairs separate independently of other genes Law of Segregation states paired genes must segregate equally into gametes in a way so offspring have an equal likelihood of inheriting either factor Locus place on a chromosome where a gene is found Meiosis process of cellular reproduction of gametes and results in four genetically different daughter cells Mitosis process of cellular reproduction of body cells which creates two genetically identical daughter cells Outcrossing breeding highly unrelated individuals within a breed Phenotype all the observable characteristics of an organism resulting from the interaction of its genotype with its environment Polygenic Traits controlled by many gene pairs Punnett Square graphical representation of the possible genotypes of an offspring arising from a particular breeding, using letters to represent the genes Recessive Alleles non-dominant phenotypes which can still affect the appearance of an animal, but not as commonly, and are expressed as lowercase letters Ribonucleic Acid (RNA) replicates genetic information found in DNA to build proteins in processes known as transcription and translation Simply Inherited Traits typically controlled by one gene pairOwls, such as the young snowy owls on the previous page, have for centuries been symbols of both wisdom and mystery. To many cultures their piercing eyes have conveyed a look of intelligence. Their silent flight through darkened landscapes in search of prey has projected an air of power or wonder. For this chapter and this book, owls are an engaging example of a living organism from the world of biology—the study of life. BIOLOGY AND YOU Living in a small town, in the country, or at the edge of the suburbs, one may be lucky enough to hear an owl's hooting. This experience can lead to questions about where the bird lives, what it hunts, and how it finds its prey on dark, moonless nights. Biology, or the study of life, offers an organized and scientific framework for posing and answering such questions about the natural world. Biologists study questions about how living things work, how they interact with the environment, and how they change over time. Biologists study many different kinds of living things ranging from tiny organisms, such as bacteria, to very large organisms, such as elephants. Each day, biologists investigate subjects that affect you and the way you live. For example, biologists determine which foods are healthy. As shown in Figure 1-1, everyone is affected by this impor- tant topic. Biologists also study how much a person should exer- cise and how one can avoid getting sick. Biologists also study what your air, land, and food supply will be like in the near future. SECTION 1 OBJECTIVES ● Relate the relevance of biology to a person’s daily life. ● Describe the importance of biology in human society. ● List the characteristics of living things. ● Summarize the hierarchy of organization within complex multicellular organisms. ● Distinguish between homeostasis and metabolism and between growth, development, and reproduction. VOCABULARY biology organization cell unicellular multicellular organ tissue organelle biological molecule homeostasis metabolism cell division development reproduction gene Copyright © by Holt, Rinehart and Winston. All rights reserved. Biology, the study of life, directly applies to your health, life, and future in ways as simple as daily food choices. FIGURE 1-1 6 CHAPTER 1 Biology and Society By studying biology you can make informed decisions on issues that impact you and our society. Every day newspapers, television, and the Internet contain issues that relate to biology. For example, you may read that your local water or air supply is polluted. How will that pollution affect your health and the health of other living things? You may hear about new technologies or tools that biolo- gists have invented. How will we control how those technologies and tools are used? Biologists actively work to solve these and other real-world issues and problems, including improving our food supply, curing diseases and preserving our environment.SS Spanish Version 8/25/25 Topic: Fall of Rome, Medieval Europe, and the Role of Monasteries Tema: La caída de Roma, la Europa medieval y el papel de los monasterios Reading Passage / Pasaje de Lectura The Roman Empire, once the most powerful civilization in the world, began to weaken during the 4th and 5th centuries. Several causes contributed to its decline, including political corruption, heavy taxes, reliance on slave labor, and invasions by barbarian tribes such as the Visigoths and Vandals. In 476 CE, the last Roman emperor in the West was removed, marking the official fall of the Western Roman Empire. This event brought significant changes to Europe, as centralized government disappeared and smaller kingdoms took control. El Imperio Romano, una vez la civilización más poderosa del mundo, comenzó a debilitarse durante los siglos IV y V. Varias causas contribuyeron a su declive, incluyendo la corrupción política, los altos impuestos, la dependencia de la mano de obra esclava y las invasiones de tribus bárbaras como los visigodos y los vándalos. En el año 476 d.C., el último emperador romano en Occidente fue depuesto, marcando la caída oficial del Imperio Romano Occidental. Este evento trajo cambios significativos a Europa, ya que el gobierno centralizado desapareció y reinos más pequeños tomaron el control. After the fall of Rome, Europe entered the Middle Ages, also known as Medieval Europe. This period lasted roughly from 500 to 1500 CE. Life during this time was shaped by the feudal system, where kings gave land to nobles in exchange for loyalty and military service. Most people were peasants who farmed the land and gave a portion of their harvest to their lords. Castles provided protection, while the Catholic Church became the most powerful institution, guiding people’s beliefs and daily lives. Después de la caída de Roma, Europa entró en la Edad Media, también conocida como la Europa medieval. Este período duró aproximadamente del año 500 al 1500 d.C. La vida durante este tiempo estaba organizada por el sistema feudal, en el cual los reyes daban tierras a los nobles a cambio de lealtad y servicio militar. La mayoría de las personas eran campesinos que cultivaban la tierra y entregaban una parte de su cosecha a sus señores. Los castillos brindaban protección, mientras que la Iglesia Católica se convirtió en la institución más poderosa, guiando las creencias y la vida diaria de las personas. In the uncertain times of Medieval Europe, monasteries served as centers of learning and stability. Monks lived simple lives dedicated to prayer, work, and study. They carefully copied ancient texts, preserving knowledge from Greece and Rome. Monasteries also offered medical care, shelter to travelers, and food to the poor. In many ways, they became islands of peace and knowledge in a world often filled with war and hardship. En los tiempos inciertos de la Europa medieval, los monasterios sirvieron como centros de aprendizaje y estabilidad. Los monjes vivían vidas simples dedicadas a la oración, el trabajo y el estudio. Ellos copiaban cuidadosamente textos antiguos, preservando el conocimiento de Grecia y Roma. Los monasterios también ofrecían atención médica, refugio a viajeros y comida a los pobres. De muchas maneras, se convirtieron en islas de paz y conocimiento en un mundo a menudo lleno de guerras y dificultades.Artificial Intelligence – Technology that allows computers to think and learn like humans. Copyright – A law that protects a person's creative work from being copied without permission. Mandatory – Something that must be done; required by law or rules. Scribe – A person whose job is to write or copy documents, especially in ancient times. Priest – A person who leads religious ceremonies and services. Craftsman – Someone skilled at making things by hand, like pottery or furniture. Merchant – A person who buys and sells goods, often in a market. Innovative – Introducing new ideas or ways of doing things. Mummification – The ancient process of preserving a dead body by drying and wrapping it. Sarcophagus – A stone coffin, often decorated, used in ancient times to hold a dead body.