Hebrew Israelites Essay Example for Free

Hebrew Israelites Essay A psychologist is planning to conduct a study that would examine pathological liars and the quality of their romantic relationships. You have been asked to provide the psychologist with a recommendation for which research method should be used to gather data on the pathological liars and their spouses. Using the table below list each research method and its advantages and disadvantages for use in this study. Make your recommendation to the psychologist and explain the rationale behind your choice. Your response should be 100-200 word After reading and understanding the 5 methods of research, my recommendation would be to use a combination of naturalistic observation and case study. Being that the research will be done on pathological liars and the quality of their romantic relationship, I thought the best way to get true research would be to go the more natural ways. Naturalistic observation is observing the participant in their everyday life, and what better way to understand someone’s relationship then seeing how they interact on a day to day basis. There are also, disadvantages to naturalistic method, the participants may not act as they would do normally, and since this research is on pathological liars, that may not be fully affective. That is where I believe using the case study method would be helpful, using different methods, such as interviewing the spouses separately and preforming psychological tests.

Graffiti Impact on Society

Graffiti Impact on Society On a wall, there is something that gives a hint of cowardliness, vandalism, pain and beauty. And that is what draws us to look at it, and admire whats within it. The origins of graffiti can be traced back to the Roman and Italian empires, as early as 100 B.C. The word graffiti, is the plural form of the Italian word graffito, which means to write or draw on a public surface. Graffiti is one of the most controversial forms of art, viewed by many as a positive form of self expression, while others define it as an act of vandalism. On a wall, there is something that gives a hint of cowardliness, vandalism, pain and beauty. And that is what draws us to look at it, and admire whats within it. The origins of graffiti can be traced back to the Roman and Italian empires, as early as 100 B.C. The word graffiti, is the plural form of the Italian word graffito, which means to write or draw on a public surface. Graffiti is one of the most controversial forms of art, viewed by many as a positive form of self expression, while others define it as an act of vandalismOn a wall, there is something that gives a hint of cowardliness, vandalism, pain and beauty (Lynard Norris). And that is what draws us to look at it, and admire whats within it. The origins of graffiti can be traced back to the Greek, Roman and Italian empires, as early as 100 B.C. The word graffiti is the plural form of the Italian word graffito, which means to write or draw on a public surface (If its Hip its Here). Graffiti is one of the most controversial forms of art, viewed by many as a positive form of self expression, while others define it as an act of vandalism.the most controversial forms of art, viewed by many as a positive form of self expression, while others define it as an act of vandalism. For your subtopics, have you considered discussing: 1.) Some detail about the historical significance, applications, of early graffiti 2.) The evolution of the art form throughout time 3.) Graffiti as a modern, urban form of expression. 4.) Legal implications of this art form and any attempts to legalize or promote it? In ancient times, graffiti was carved on walls with a sharp artifact, or painted with organic pigments. It was mainly used to express political messages, and to inform the members of an empire about an upcoming event. Although these markings were often created by liberal citizens, they were also sponsored by the government, to show their social ranking, and intimidate those who did not obey their commands. These forms of early graffiti, mostly displayed magic spells, declarations of love, literary quotes, and stories about daily life in society (Graffiti). However, not everyone would dare to implement this form of art, because it was constantly penalized. Many of these inscriptions can still be found in sepulchers and temples, as well as pillars of important monuments, helping historians learn more about past civilizations. As history evolves, so does graffiti. Throughout the years, graffiti has been a cultural and aesthetical tradition that continues to cause controversies around the world. From its early days to the present, this form of art has always been among the most non ephemeral forms of human expression. As the times change, new forms of graffiti have been created. From scratches and paintings, to throw ups and peaces, the world has experienced the ever changing revolution of graffiti. Having a neutral connotation in two different spectrums from two completely opposite worlds (Shelby Sparrow), graffiti has modified and accustomed itself to fit in in all social classes, and atmospheres. Even though the techniques have changed, the attitudes have not. Everyone has a different point of view, agreeing or disagreeing with this act. Being a very biased subject, it reflects culture and art, however it also influences divisions in society (Jeremy Wegener). Now used by political activists to make statements, and gang members to mark territ ories, it is hard to define who is an illustrator, and who is a rebel. One can accurately infer who is involved in the modern graffiti movement, differencing a tagger from an artist by learning more about their forms of expression. I dont call what I do tagging, what I do is art. Its my thoughts, feelings and expressions. Tagging is going out and throwing up one line scribbles, I dont do that (Erick Ortega). In the late 1960s, a new form of art emerged. As one of the pioneers of modern graffiti art, CORNBREAD started to make himself known to the city of Philadelphia, by writing his name on train cars (At 149st). This radical movement was later called motion art. In 1972, Hugo Martinez founded the United Graffiti Artists Association, just a year after the New York Times Magazine published an article on TAKI 183, the first recognized graffiti Artist in America. Many people question who does graffiti, and why they do it, but the answers remain uncomprehended, rather than unanswered. To me, it [graffiti] means releasing stress or life worries, through a simple shake and spray of paint, I started hitting walls, and now Im addicted (Jaime Jackson). Those who dont call themselves artists or taggers, define themselves as writers. Because they dont only draw, they compose feelings, and show stories that they couldnt express in any other way. Among the many rules of graffiti, there are also various slang terms for the terminologies used, some of the most common include: Tag- to make a piece of graffiti, Toy- A new, inexperienced writer, Throw Up- One layer of spray paint filling in bubble letters that are outlined in another color, Hit/Hit Up- To tag, Wild style- A complicated piece constructed with interlocking letters, Fresh- Really good graffiti (Graffiti). Although these writers express many words with slang, they have a very open understanding of language, and literacy, applying it to their pieces of art, but leaving their thoughts for open interpretation. A lot of people dont even write anymore, we are forgetting the concept of literature, and ignoring the correct use of our beautiful language. I understand that graffiti can be a big problem, but when those individuals go out and capture an i dea that brings inspiration to others, thats when I feel proud of this urban form or art. They just need a place to do it, thats it. They shouldnt get in trouble for doing what they love (Crispin Sartwell). According to the San Diego Police Department Today, graffiti is a sign of urban decay. It has become everyones eyesore. Graffiti generates fear of neighborhood crime and instability. It is costly, destructive, lowers property values and sends a message that people of the community are not concerned about the appearance of their neighborhoods. It is also against the law!. In 2009, the maximum fine for tagging was $2,200, or 12 months of imprisonment (Law Link). These severe punishments have been driving taggers out of the streets, but not even these ultimatums can wipe out the graffiti environment completely. Cities all over the world, have been trying to put an end to this vandalism, but others have taken street art into galleries and museums, separating it from gang graffiti, which often has a poor taste, and is done strictly for marking territories. In New York City there are at least 20 art museums that promote graffiti art, and have used it to spread messages of peace and love ar ound the world. From stop signs that read war under them, to murals or public walls designed to show the consequences of a dysfunctional world, graffiti art is polemically inspiring people, one tag at a time. Somewhere in the world, there is a wall that is waiting to be read. Waiting to be judged, waiting to be admired. That wall is waiting to be discovered, and interpreted. This wall knows that it will be inspiring to some, maybe deceiving, or disappointing. It will bring creativity to someones mind, or anger to someones heart. But this wall will be discovered, and with it, different opinions will come. As we look around, we see that the world is in constant change, always being affected by those who habitat it. From the early days of graffiti, to the forms in which we now know it, art has shaped and rebuilt the basic idea of writing on a wall countless times. From hieroglyphics to carvings, to scratches, to oil pigmentations, to spray paintings, and from caves to tombs, to streets, to museums, graffiti keeps altering itself to match our world, and remain an active part of it. Graffiti art has always affected society, creating dilemmas on whether or not it is a true form of art or just a rebellious act. Why does graffiti exist? It began as a form of expression, a way of communication, and evolved to be a form of art, showing talent, and being available to all social classes.

Pre-Implantation Genetic Diagnosis Essay -- Science Biology Genes Pape

Pre-Implantation Genetic Diagnosis "Please make sure that our little one has blond hair and blue eyes, " and "I want him to be a good athlete and very intellectual." "Oh, and doc, make him disease free please." "Is that all?" "You two aren’t very particular are you? " This will be an easy case." "We will continue with the implantation in two days." With the enormous advancement of Technology in many areas of Genetic Diagnosis, parents and doctors seem to defy Mother Nature and maybe even God every day. An example of this phenomenon is Pre-Implantation Genetic Diagnosis. Do the advantages this technology brings outweigh the disadvantages? Who should be final authority? Will the advancement of Pre-Implantation technology start a new wave of genetic manipulation in in-vitro fertilization? Pre-Implantation Genetic Diagnosis (PID, PGD) involves the removal and testing of a single cell from the embryo (zona or blastocyst†¦a collection of 7-10 cells)3, after in-vitro fertilization (IVF), for the possibility of genetic disorder transmission from parent to child. This procedure is called micromanipulation. If the genetic material may cause a genetic disorder it is discarded and the others returned. In essence, the procedure is " intended to weed out genetically defective embryos before they have a chance to develop".3 More specifically, the woman is induced through medication to ovulate in high quantity and the eggs are collected. Next, standard IVF takes place. Three days later, each embryo contains about eight cells and is ready to be biopsied. A micromanipulator holds the zona in place along with a holding pipette. Then another pipette drills through the shell using ... ... reason why we feel a need to genetically alter what God has made and intended as well. These questions seem to pose more significant questions that need answers more so than the need for IVF and PID procedures and their advancements. References 1. http://www.medicalcenter.gwu.edu 2. http://www.aaas.org/spp/dspp/sfrl/progects/stem/reprot.pdf 3. http://www.religious tolerance.orglabo_pgd.htm 4. http://www.nhgri.nih.gov/About_NHGRI/Dir/Ethics/pre.html National Human Genome Research Inst. General Ethics Consortium Case Literature 5. http://www.hygeia.org/poems5.htm Yale Iniversity School of Medicine Department of Obstetrics and Gynechology M.D. PhD. 6. http://www.biol:tsukuba.ac.jp/~macer/EJ71D.html Germany use of Pre-Implantation Genectic Diagnosis : Research Centre Biotechnology and Law University of Lueneburg, German

Anti-Semitism Essay - Martin Luther as Spiritual Icon for Adolf Hitler

Martin Luther as Spiritual Icon for Adolf Hitler   Ã‚   The world has been plagued with the specter of anti-Semitism for many centuries. This hatred manifested itself in the frenzy of Nazism and the deaths of six million Jews, the Holocaust as it has come to be known. If someone were to reveal an eight step plan for the removal of Jews from European society, one would readily associate such a plan with Adolf Hitler. One would not, however, think also of Martin Luther, though he himself wrote an essay in 1543 entitled "Concerning the Jews and their Lies" outlining such a plan. This is not to suggest that Luther was akin to Hitler in action or deed. This does suggest that Luther, the spark of the Protestant Reformation and father of German nationalism, and his teachings had a profound impact on the anti-Semitic thinkers that were to follow (Prager 106). It is possible that Hitler and Luther shared a common ideological base.  Ã‚        Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   Luther's attitude toward the Jews is puzzling. During the course of his theological writings Luther made a drastic transition from sympathy to hateful paranoia. Very early in his Protestant career Luther wrote an essay entitled "That Jesus Christ Was Born A Jew". In it he calls for tolerance, compassion, and peaceful conversion. "...they [Catholics] have dealt with the Jews as if they were dogs and not human beings" (Luther "That" 33). Luther believed that a purified Christianity, his Christianity, would attract Jews (Patterson 16). Jews could only truly be converted through a demonstration of the scriptural basis of Christianity. A Jew was a person of worth to Luther. Luther asked how Jews could improve his society (Luther "That" 34). Luther called into question those who advocated vi... ...was not constrained by Luther's sense of "merciful severity". Thus, it is unfair to say that Martin Luther was a direct cause of the Holocaust. Rather, Luther's anti-Semitic ideas and proposals provided a fertile soil from which the seeds of new even more horrific visions could germinate and grow into full bloom.    Works Cited Luther, Martin. "Concerning the Jews and their Lies". 1543. Rpt. in Disputation and Dialogue. F.E. Luther ed. New York: Ktav Publishing House, 1975. ---. "That Jesus Christ Was Born a Jew". 1523. Rpt in Disputation and Dialogue. F.E. Luther ed. New York: Ktav Publishing House, 1975. Mosse, George L. Toward the Final Solution. New York: Howard Fertig, 1978. Patterson, Charles. Anti-Semitism. New York: Walker and Company, 1982. Prager, Dennis and Joseph Telushkin. Why the Jews? New York: Simon and Schuster, 1983.   

Pandora :: essays research papers

In Greek mythology Pandora was the first woman, bestowed upon humankind by Zeus as a punishment for Prometheus' theft of fire. Entrusted with a box containing all the ills that could plague people, she opened it out of curiosity and thereby released all the evils of human life; wife of Epimetheus. Zeus ordered Hephaestus to make a mixture of earth and water and from it to create a woman as beautiful as a goddess. When she was ready, Athena adorned her and taught her how to weave, while Aphrodite endowed her with grace and passion, the Graces and Peitho garlanded her with gold ribbons and the Hours decorated her with spring flowers. Hermes, on the other hand, put malicious and lying words into her heart. Zeus called her Pandora, because she had received gifts (dora) from all the gods, and sent her off to Epimetheus. Bewitched by her beauty, he fell in love with her and took her out for mankind to see. Pandora's fate was to be the cause of all human misfortune, because she opened the lid of a jar from which evils of all kinds immediately spilled out to fill the world. Only hope was left in the jar, because Pandora closed the lid again at the last moment. As a result, mankind - who until that time had known no pain, sickness or death - was doomed to everlasting unhappiness.Pandora (mythological figure), in Greek mythology, first woman on earth, created by the god Hephaestus at the request of the god Zeus. Zeus wished to counteract the blessing of fire, which had been stolen from the gods by the Titan Prometheus and given to human beings. Endowed by the gods with every attribute of beauty and goodness, Pandora was sent to Epimetheus, who was happy to have her for his wife, although he had been warned by his brother Prometheus never to accept anything fr om Zeus. In bestowing their gifts on Pandora, the gods had given her a box, warning her never to open it.

Tuskegee Experiment

Study clinicians â€Å" For the most part, doctors and civil servants simply did their jobs. Some merely followed orders, others worked for the glory of science. † — Dr John Heller, Director of the Public Health Service's Division of Venereal Diseases[8] Some of the Tuskegee Study Group clinicians. Dr. Reginald D. James (third to right), a black physician involved with public health work in Macon County, was not directly involved in the study. Nurse Rivers is on the left. Dr. Taliaferro Clark Dr.Oliver WengerThe venereal disease section of the U. S. Public Health Service (PHS) formed a study group at its national headquarters. Dr. Taliaferro Clark was credited with its origin. His initial goal was to follow untreated syphilis in a group of black men for 6 to 9 months, and then follow up with a treatment phase. When he understood the intention of other study members to use deceptive practices, Dr. Clark disagreed with the plan to conduct an extended study. [clarification needed] He retired the year after the study began.Representing the PHS, Clark had solicited the participation of the Tuskegee Institute (a historically black college (HBCU) that was well-known in Alabama) and of the Arkansas regional PHS office. Dr. Eugene Dibble, an African American doctor, was head of the John Andrew Hospital at the Tuskegee Institute. Dr. Oliver C. Wenger, a caucasian, was director of the regional PHS Venereal Disease Clinic in Hot Springs, Arkansas. He and his staff took a lead in developing study procedures.Wenger and his staff played a critical role in developing early study protocols. Wenger continued to advise and assist the Tuskegee Study when it turned into a long-term, no-treatment observational study. [9] Dr. Raymond H. Vonderlehr was appointed on-site director of the research program and developed the policies that shaped the long-term follow-up section of the project. For example, he decided to gain the â€Å"consent† of the subjects for spinal taps (to look for signs of neurosyphilis) by depicting the diagnostic test as a â€Å"special free treatment†.Vonderlehr retired as head of the venereal disease section in 1943, shortly after penicillin had first been shown to be a cure for syphilis. Nurse Eunice Rivers, an African-American trained at Tuskegee Institute who worked at its affiliated John Andrew Hospital, was recruited at the start of the study. Dr. Vonderlehr was a strong advocate for her participation, as she was the direct link to the community. During the Great Depression of the 1930s, the Tuskegee Study began by offering lower class African Americans, who often could not afford health care, the chance to join â€Å"Miss Rivers' Lodge†.Patients were to receive free physical examinations at Tuskegee University, free rides to and from the clinic, hot meals on examination days, and free treatment for minor ailments. As the study became long term, Nurse Rivers became the chief person with continuity. Un like the changing state of national, regional and on-site PHS administrators, doctors, and researchers, Rivers stayed at Tuskegee University. She was the only study staff person to work with participants for the full 40 years.By the 1950s, Nurse Rivers had become pivotal to the study—her personal knowledge of the subjects enabled maintenance of long-term follow up. In the study's later years, Dr. John R. Heller led the national division. By the late 1940s, doctors, hospitals and public health centers throughout the country routinely treated diagnosed syphilis with penicillin. In the period following World War II, the revelation of the Holocaust and related Nazi medical abuses brought about changes in international law.Western allies formulated the Nuremberg Code to protect the rights of research subjects. No one appeared to have reevaluated the protocols of the Tuskegee Study according to the new standards. In 1972 the Tuskegee Study was brought to public and national attenti on by a whistleblower, who gave information to the Washington Star and the New York Times. Heller of PHS still defended the ethics of the study, stating: â€Å"The men's status did not warrant ethical debate. They were subjects, not patients; clinical material, not sick people. â€Å"[10]

Peruvian Andean Women

This research will focus on the Andean woman of Peru in the sixteen century. First, I will explore the role that the woman played in the Inca society. Secondly, I will reflect on the impact the Spanish invasion had on the role woman played in her kinship, in the household, in religion and in relation with productive activities and politics. Later on, I will discuss the contradictory perceptions of the Andean woman as a victim and as a skilful negotiator. Furthermore, I will focus on change and continuation of the roles that women played in society. The impact of the changes in the demography of Andean communities and all over the Inca empire, the labour division and degradation of the status that women played in society in contrast with the relationship between Spanish men and Indigenous women and its repercussions in the society. Peruvian Andean Woman Before the arrival of Spaniards onto Peruvian soil, Andean woman enjoyed a respected position in the Inca society and was an active collaborator and participant of the political, religious and economic life of the Inca Empire. Silverblatt (1978); presents different elements to show the parallel role of woman and man in Inca societies, like the structure of kinships, she noticed that women were entitled to inherit lands following her maternal line and men through their paternal line. She also observes that the authority in the kinship was not related to gender but to birth order. She continues focusing on the active role of women in the economy and their labor roles; specializing as weavers, brewers, traders and agronomists. A reference to a plead to Carlos V of Spain, requesting protection for indigenous women from Spaniard’s abuses, stresses the importance of women’s work as essential to household labor and complementary to men’s. Karen Viera Powers (2000) noticed the clash between Spanish and native understanding of gender relations, gender roles and sexuality. She puts special emphasis in gender parallelism and complementary roles of men and women, acknowledging that women and men performed different social, political and economic roles; but that these where perceived as equally mportant and that their contributions were valued in the same manner. Powers argues that marriage was not a form of subordination but that â€Å"the Andean ceremony clearly symbolized a union of equals through a ritual gift exchange between husband and wife and between their families that was intended to create balance and harmony between peers. † The Spanish could not understand the way in which t he Inca Empire worked, the Spanish failed to comprehend the reciprocity, parallel and complementary activities performed in the community and impacted a well organized system forever. The role of women in pregnancy, childbirth and childcare was associated with fertility and considered significant to the subsistence and survival of the community. Every year the communities in the Inca empire were inspected by the Inca officials whom had the task to chose the most beautiful virgins to become wives of the Inca. The virgins called acllas, that means chosen in Quechua, were secluded in special institutions to guard their sexuality. These women were expert weavers that produced fine cloths that were used in religious ceremonies or given as gifts to Inca’s allies. Some were taken by the Inca as second wives or married to Inca nobles or to rulers of conquered territories to seal alliances. Polygamy and exogamy for political purposes was very common among the elite members of the Inca Empire. When the Spanish arrived, the Incas tried to consolidate alliances with them through offering women in marriage. In the words of Karen Viera Powers: The Inca’s assignment of beautiful young women to be wives to his allies, not only created intra-elite and interethnic bonds through a reward system, but also produced a sophisticated, hybrid political system. The role of the women in the colonial society has been studied with prejudice towards women. Elinor Burkett (1978) condemns authors who have written with prejudice towards women and presents a different approach focusing on â€Å"indigenous society by considering tribute as a household rather than an individual obligation. † Men and women worked as a team, as did the whole family. Indeed men and women even shared some professions. Karen Graubart (2000) explains this by citing the chronicles of Fray Bernabe Cobo: The Indian women spin not only at home, but when they go outside, whether they are sanding in one place or walking. As long as they are not doing something else with their hands, walking does not interfere with their spinning, which is what most of them are doing when we meet them on the streets†¦. Although women are the ones who generally practice this occupation as their own, nevertheless, in some places the men consider it to be their own also. After making the thread, it is doubled and twisted; they never weave with single threads. The same women twist it in the same way as they spin it, and some of the men will generally help in this, especially the old men who are not able to do other work. Karen Graubert (2000) argues that the chronicles are bias identifying the work performed by Andean women as proper: when they weave, make chicha (corn beer), cook and undertake other type of agricultural work. When the Andean men produced textiles they were considered as artisans. While both, men and women were producing a garment to be paid as tribute for the state and religion, these activities were identified and constructed as distinct. Graubert observed a more detailed description of the works performed by women in the writings of Pedro Cieza de Leon, when he says: These women are hard workers: because they are the ones who break the ground, and sow the fields, and reap the harvests. And many of their husbands are in the house weaving and spinning and repairing their weapons and clothing, and†¦ doing other female activities. The Spanish had an ethnocentric view of how society, gender relations and religion were supposed to be. They imposed their political models onto Andean societies and destroyed the organization of the Inca society. Women were removed from their former positions of authority, and the society was transformed into a male-centric society where women had to depend on men for formal representation. Under Spanish rule, the Inca noblewomen were not allowed to attend to new schools, only indigenous men were allowed into the educative system set up by friars to educate the native elite. The Inca Queens of the Andes lost her status. Her role as the axis of the female political system was eliminated. The Spanish faith excluded women of all participation in religious practices and women were forbidden to perform former roles of midwife, healer and confessor. Although, despite all the efforts of the Spanish to convert Indians and introduced them to Christianity, Indians found ways to hold onto their beliefs and to continue their ancestral practices. According to Irene Silverblatt (1978): Among the archival material there is a legal suit which documents a cult to â€Å"Woman Moon,† a goddess venerated by women from several neighbouring communities. This feminine cult crossed community boundaries, articulating women from different kin groups in an organization centred around the worship of the moon. The Spanish, influenced by 800 years of war with the Moors, viewed the world under patriarchal eyes and condemned these practices. The transformation of the Inca society took place through Catholic syncretism; Andeans understood the new religion through their religious believes, associating the image of Mary and female saints with the moon and mother earth. Spanish priests did not rest emphasising the importance of virginity and introduced legal codes that defined extramarital sex as criminal (Powers, 2000). The new Spanish system to forced labor, created changes in the role of women but also impacted the demography of the communities all over the Inca Empire. An example of this is found in the work of Bianca Premo; she observed an imbalanced population in the Chucuito census, imbalance that she attributes to a â€Å"combination of deception and real absence† of men: Almost 45 percent of adult women were said to be unmarried†¦ The total number of unmarried adults in the province seems higher than might be expected in communities where land rights were linked to marriage and where marriage amounted adulthood. The way in which the Spanish used, abused and transformed the organisation of the tributary Inca system and its networks and lines of kinship have resulted in impoverishment and isolation of Andean regions. While in the Inca tributary system, the government taxed only men and women who were married, during the Spanish rule the taxes were imposed on men, women and widows. While the Andean male population was being depleted in the mines and through infections and diseases, the Spanish populations grew due to immigration and higher birth rates (Powers, 2000). In 1618, legislation was enacted requiring women to stay in the villages, even if their husbands were absent or had disappeared. As Premo (2000) observed, the labor in mines, especially in the case of Potosi, left the community of Chicuito and other nearby communities without the support of men; single women and widows were paying tribute by weaving textiles, with the aid of young children. Premo cited a local leader reporting: The whole community is working for the benefit of the tribute and it is impossible to pay in silver more than we already are neither women nor the old nor the children can contribute more. In a community called Juli, Jesuits priests were accused to have had women locked up, sewing day and night. Another example of exploitation of the women labor is found in a reference to a letter dated on 1672, where Viceroy Conde de Lemos is quoted: In these already dissipated provinces, the judges from Potosi take these Indians, leaving the land uncultivated and the women and children without anything to eat. In contrast to views that the women were exploited and abused by the Spanish, we also have the accounts of Elinor Burkett; she recompiled information about Andean women working in household as domestics, inheriting from Spanish people, sewing and engaged in small trading; while men were isolated in mining work, construction and agriculture. According to Burkett, the proximity of Andean women to Spanish men, Spanish women and Spanish families put her in a privilege position than the Andean men; she learnt the language, customs and ways of the Spanish. Burkett (1978), examining records of Potosi, finds Indian women selling pastry, candy, silver items, groceries, bread, preparing food and selling other goods and concludes that the Andean women is depicted as a strong, wilful woman, either Indian or mestiza, aggressive economically and socially. Conclusions After a thorough research of the role of the Peruvian women in the sixteen century, I have observed the great challenges that Peruvian women had encountered during that period, from having a religion an identity related to beauty, reproduction and in some cases chosen as priests, they were not only forced into a new belief system but also forbidden to practice their religious rituals. Their Inca queens also lost any trace of royalty and became mistresses. Their man, partner and parallel was taken by the new government and forced to labor. From being an integral part of the kin, women became workers, in many cases they were enslaved, chained, raped and treated like the last rung in the ladder of society. Nevertheless, the Peruvian women, went to the mines looking for their partners, to the point that Spain had to edict legislation to stop them. The Andean women, adjusted to the changes, she wove when she had to weave, but she also looked for other opportunities, migrated, sold cloths, became a trader, worked in Spanish household and also learnt the language. Nowadays, Peruvian indigenous women have just as much a central role within a household as 500 years ago; they are often the primary caregivers of family and kinship and continue to play a vital role in the Peruvian society.