Jane Goodall Essays and Research Papers

Instructions for Jane Goodall College Essay Examples

Title: Speaker Critique

  • Total Pages: 2
  • Words: 612
  • Bibliography:0
  • Citation Style: APA
  • Document Type: Essay
Essay Instructions: This is a receiver paper of a critique on a speech witnessed. It is on primatologist Jane Goodall who spoke in front of the University of Miami community recently. Describe the speaker, speech, audience, and occasion clearly. Use your imagination on the persuasiveness and demeanor of the speaker. Quote from the speech and present a clear description of what you observed. Then evaluate the effectiveness in achieving her objectives. How well did the speaker adapt to this audience and occasion. Be sure to support your evaluation.

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Title: books review

  • Total Pages: 6
  • Words: 1822
  • Sources:4
  • Citation Style: APA
  • Document Type: Research Paper
Essay Instructions: Books needed: -In the Shadow of Man (2000) Jane Goodall
-The Wolves of Isle Royale: A Broken Balance (2007) Rolf O. Peterson
-Next of Kin: My Conversations with Chimpanzees (1996) Roger Fouts

General Information: Your paper should be 5 ½ to 6 double-spaced pages long.

• In addition to the books, you may use the Internet to answer questions #2 and #4 below. Do not cut and paste from articles on the Internet without citing the author, article title, and URL, and (of course) using quotation marks, if you are quoting directly. Put the author’s name and the date in a parenthetical citation after the quotation. If you are paraphrasing, also use parenthetical citation for author and date. If you use the Internet, please include a “Works Cited” page indicating the author, article title, and URL in alphabetical order.

• Paper topics:

Choose 3 of the following 4 topics to write about.

1. Rolf Peterson and Jane Goodall take different approaches to conducting research on animals in the wild. However, in Peterson’s case, Isle Royale constitutes a very different environment than Gombe Stream Reserve in Tanzania. Compare and contrast the ways in which each of these habitats presents both opportunities and challenges to the researchers.

2. Compare and contrast the research approach of Fouts and Herbert Terrace. How does Fouts’ research on Loulis learning ASL from Washoe contradict Terrace’s claim that Nim Chimpsky had only learned to imitate his trainers? If Fouts is right, why was Terrace successful in casting doubt on the validity of the ape language research findings?

3. Compare the research approach of Jane Goodall and Roger Fouts. What do you see of the strengths and weaknesses of Goodall’s and Fouts’ research programs?

4. What are some of the reasons that Professor William Lemmon is such a troubling figure in Next of Kin? In what ways does he become Fouts’ nemesis?

A Final Word on Argument and Style. Unlike your informal blogs, assignment #1 requires that you use the “academic essay style,” one that is more formal and error-free than the blogs. You must also support your claims, which is something you do not have to do in the blogs. Also, I will mark off for usage, grammatical, and spelling errors. This means that you must carefully proofread your papers before you turn them in. I will mark down papers with more than 2 spelling, usage, or grammatical errors per page.

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Goodall, J. (2000). In the Shadow of Man. New York: Collins.

Peterson, R.O. (2007). The Wolves of Isle Royale: A Broken Balance. Barrington: Willow Creek Press.

Fouts, R. (1996). Next of Kin: My Conversations with Chimpanzees. New York: William Morrow and Company.

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Title: pacific culture

  • Total Pages: 20
  • Words: 5739
  • References:0
  • Citation Style: APA
  • Document Type: Essay
Essay Instructions: For my class, I have to read whole book called

"To Sing With Pigs Is Human: The Concept of Person in Papua New Guinea" by Jane C. Goodale, Jane Goodall Publisher: University of Washington Press; (August 1995)

I need a very detailed book summary of this book for my exam on Oct 6. So please gime me good study guide for this book. I want my writer to know every impportant concept, fact, cultural belief analysis etc from each chapter. In short, I want my writer to act as if he/she would take the exam. I expect detailed and complehensive understunding of this book.

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Works Cited

Goodale, Jane. To Sing with the Pigs is Human. Seattle: University of Washington Press. 1995

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Title: analysis of essay

  • Total Pages: 5
  • Words: 1499
  • Works Cited:0
  • Citation Style: MLA
  • Document Type: Research Paper
Essay Instructions: This is the assignment:
David Quammen poses the question,“How should a human behave toward the members of another species?” more
than once. How does the placement of this question, narratively, function in the development of the essay? Does it structure the essay? If so, how?

quotations need to be included from the essay. Relate to nature and how humanity is cruel and so easily able to kill off other non human species without remorse. this is first time we are able to see someone's concern and it makes us question ours.

here is a copy of the essay:

The Face of the Spider

David Quammen

One evening a few years ago I walked back into my office after dinner and found roughly a hundred black widow spiders frolicking on my desk. I am not speaking metaphorically and I am not making this up: a hundred black widows. It was a vision of ghastly, breathtaking beauty, and it brought on me a wave of nausea. It also brought on a small moral crisis??"one that I dealt with briskly, maybe rashly, in the dizziness of the moment, and that I've been turning back over in my mind ever since. I won't say I'm haunted by those hundred black widows, but I do remember them vividly. To me, they stand for something. They stand, in their small synecdochical way, for a large and important question.

The question is: How should a human behave toward the members of other living species?

A hundred black widows probably sounds like a lot. It is??"even for Tucson, Arizona, where I was living then, a habitat in which black widows breed like rabbits and prosper like cockroaches, the females of the species growing plump as huckleberries and stringing their ragged webs in every free comer of every old shed and basement window. In Tucson, during the height of the season, a person can always on short notice round up eight or ten big, robust black widows, if that's what a person wants to do. But a hundred in one room? So all right,yes, there was a catch: These in my office were newborn babies.

A hundred scuttering bambinos, each one no bigger thin a poppy seed. Too small still for red hourglasses, too small even for red egg timers. They had the aesthetic virtue of being so tiny that even a person of good eyesight and patient disposition could not make out their hideous little faces.

Their mother had sneaked in when the rains began and set up a web in the comer beside my desk. I knew she was there??"I got a reminder every time I dropped a pencil and went groping for it, jerking my hand back at the first touch of that distinctive, dry, high strength web. But I hadn't made the necessary decision about dealing with her. I knew she would have to be either murdered or else captured adroitly in a pickle jar for relocation to the wild, and I didn't especially want to do either. (I had already squashed scores of black widows during those Tucson years but by this time, I guess, I was going soft.) In the meantime, she had gotten pregnant. She had laid her eggs into a silken egg sac the size of a Milk Dud and then protected that sac vigilantly, keeping it warm, fending off any threats, as black widow mothers do. While she was waiting for the eggs to come to term, she would have been particularly edgy, particularly unforgiving, and my hand would have been in particular danger each time I reached for a fallen pencil. Then the great day arrived. The spiderlings hatched from their individual eggs, chewed their way out of the sac, and started crawling, brothers and sisters together, up toward the orange tensor lamp that was giving off heat and light on the desk of the nitwit who was their landlord.

By the time I stumbled in, fifty or sixty of them had reached the lampshade and rappelled back down on dainty silk lines, leaving a net of gossamer rigging between the lamp And the Dar-win book (it happened to be an old edition of Insectivorous Plants, with marbled endpapers) that sat on the desk. Some dozen others had already managed dispersal flights, letting out strands of buoyant silk and ballooning away on rising air,. as spiderlings do??"in this case dispersing as far as the bookshelves. It was too late for one man to face one spider with just a pickle jar and an index card and his two shaky hands. By now I was proprietor of a highly successful black widow hatchery.

And the question was, How should a human behave toward the members of other living species?

The Jain religion of India has a strong teaching on that question. The Sanskrit word is ahimsa, generally rendered in English as "noninjury" or the imperative "do no harm." Ahimsa is the ethical centerpiece of Jainism, an absolute stricture against the killing of living beings??"any living beings??"and it led the traditional Jains to some extreme forms of observance. A rigorously devout Jain would bum no candles. or lights, for instance, if there was danger a moth might fly into them. The Jain would light no fire for heating or cooking, again because it might cause the death of insects. He would cover his mouth and nose with a cloth mask, so as not to inhale any gnats. He would refrain from cutting his hair, on grounds that the lice hiding in there might be gruesomely injured by the scissors. He could not plow a field, for fear of mutilating worms. He could not work as a carpenter or a mason, with all that dangerous sawing and crunching, nor could he engage in most types of industrial production. Consequently the traditional Jains formed a distinct socioeconomic class, composed almost entirely of monks and merchants. Their ethical canon was not without what you and I might take to be glaring contradictions (vegetarianism was sanctioned, plants as usual getting dismissive treatment in the matter of rights to life), but at least they took it seriously. They lived by it. They tried their best to do no harm.

And this in a country, remember, where 10,000 humans died every year from snakebite, almost a million more from malaria carried in the bites of mosquitoes. The black widow spider, compared to those fellow creatures, seems a harmless and innocent beast.

But personally I hold no brief for ahimsa, because I don't delude myself that it's even theoretically (let alone practically) possible. The basic processes of animal life, human or otherwise, do necessarily entail a fair bit of ruthless squashing and gobbling. Plants can sustain themselves on no more than sunlight and beauty and a hydroponic diet??"but not we animals. I've only mentioned this Jainist ideal to suggest the range of possible viewpoints.

Modem philosophers of the "animal liberation" movement, most notably Peter Singer and Tom Regan, have proposed some other interesting answers to the same question. So have writers like Barry Lopez and Eugene Linden, and (by their example, as well as by their work) scientists like Jane Goodall and John Lilly and Dian Fossey. Most of the attention of each of these thinkers, though, has been devoted to what is popularly (but not necessarily by the thinkers themselves) considered the "upper" end of the "ladder" of life. To my mind, the question of appropriate relations is more tricky and intriguing??"also more crucial in the long run, since this group accounts for most of the planet's species??"as applied to the "lower" end, down there among the mosquitoes and worms and black widow spiders.

These are the extreme test cases. These are the alien species who experience human malice, or indifference, or tolerance, at its most automatic and elemental. To squash or not to squash? Mohandas Gandhi, whose own ethic of nonviolence owed much to ahimsa, was once asked about the propriety of an antimalaria campaign that involved killing mosquitoes with DDT, and he was careful to give no simple, presumptuous answer. These are the creatures whose treatment, by each of us, illuminates not just the strength of emotional affinity but the strength, if any, of principle.

But what is the principle? Pure ahimsa, as even Gandhi admitted, is unworkable. Vegetarianism is invidious. Anthropocentrism, conscious or otherwise, is smug and ruinously myopic. What else? Well, I have my own little notion of one measure that might usefully be applied in our relations with other species, and I offer it here seriously despite the fact that it will probably sound godawful stupid.

Eye contact.

Make eye contact with the beast, the Other, before you decide upon action. No kidding, now, I mean get down on your hands and knees right there in the vegetable garden, and look that snail in the face. Lock eyes with that bull snake. Trade stares with. the carp. Gaze for a moment into the many faceted eyes??"the windows to its soul??"of the house fly, as it licks its way innocently across your kitchen counter. Look for signs of embarrassment or rancor or guilt. Repeat the following formula silently, like a mantra: "This is some mother's darling, this is some mother's child." Then kill if you will, or if it seems you must.

I've been experimenting with the eye contact approach for some time myself. I don't claim that it has made me gentle or holy or put me in tune with the cosmic hum, but definitely it has been interesting. The hardest cases??"and therefore I think the most telling??"are the spiders.

The face of a spider is unlike anything else a human will ever see. The word "ugly" doesn't even begin to serve. "Grotesque" and "menacing" are too mild. The only adequate way of communicating the effect of a spiderly countenance is to warn that it is "very different," and then offer a photograph. This trick should not be pulled on loved ones just before bedtime or when trying to persuade them to accompany you to the Amazon.

The special repugnant power of the spider physiognomy derives, I think, from fangs and eyes. The former are too big and the latter are too many. But the fangs (actually the fangs are only terminal barbs on the chelicerae, as the real jaw limbs are called) need to be large, because all spiders are predators yet they have no pincers like a lobster or a scorpion, no talons like an eagle, no social behavior like a pack of wolves. Large clasping fangs armed with poison glands are just their required equipment for earning a living. And what about those eight eyes??"big ones and little ones, arranged in two rows, all bugged out and pointing everywhichway? (My wife the biologist offers a theory here: "They have an eye for each leg, like us??"so they don't step in anything.") Well, a predator does need good eyesight, binocular focus, peripheral vision. Sensory perception is crucial to any animal that lives by the hunt and, unlike insects, arachnids possess no antennae. Beyond that, I don't know. I don't know why a spider has eight eyes.

I only know that, when I make eye contact with one, I feel a deep physical shudder of revulsion, and of fear, and of fascination; and I am reminded that the human style of face is only one accidental pattern among many, some of the others being quite drastically different. I remember that we aren't alone. I remember that we are the norm of goodness and comeliness ohly to ourselves. I wonder about how ugly I look to the spider.

The hundred baby black widows on my desk were too tiny for eye contact. They were too numerous, it seemed, to be gathered one by one into a pickle jar and carried to freedom in the backyard. I killed them all with a can of Raid. I confess to that slaughter with more resignation than shame, the jostling struggle for life and space being what it is. I can't swear I would do differently today. But there is this lingering suspicion that I squandered an opportunity for some sort of moral growth.

I still keep their dead and dried mother, and their vacated egg sac, in a plastic vial on an office shelf. It is supposed to remind me of something or other.

And the question continues to puzzle me: How should a human behave toward the members of other living species?

Last week I tried to make eye contact with a tarantula. This was a huge specimen, all hairy and handsomely colored, with a body as big as a hamster and legs the size of Bic pens. I ogled it through a sheet of plate glass. I smiled and winked. But the animal hid its face in distrust.

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