6. What is the purpose of eminent domain, and please provide an example?

7. What do you notice about US history's most important eminent domain case?

8. How would you apply what you learned to not be a victim to eminent domain?

1 What is culture?  Provide examples.

2 Explain material versus non-material culture?  Provide examples.

3 What are subcultures and countercultures?  Provide examples.

4 Provide an example of a subculture to which you belong, and share the larger culture to which it would fall under.

1 There are many stories of prejudice and discrimination within the history of the United States. Most famously are those referring to slaves as well as Native Americans. Define prejudice and discrimination. Provide specific examples of their use in history outside of the U.S. and in present day. 

2 Differentiate between race and ethnicity. 

3 Your course text discusses the many types of intergroup relations. Choose one type, and share a specific example of how it is used in the world today. 

Here is the ready-to-answer question of Christian theology

January 27: Rigby, Speaking of God (chapter three on Incarnation)

Question: Drawing on Rigby's observations on pp. 86-90 (on Chalcedon), what difference does Jesus being fully divine and fully human make to how you live your everyday life as a person of faith? If you don't identify as Christian, how do you think the identify of Jesus should influence Christian choices?

      In her book Living by Fiction, Annie Dillard points out, along these lines, that most of what we have to say to one another is about "artifacts"-that is, specific things that have already been made by human beings that can be created, managed, examined, known, and mastered. 86  Dillard seems to include, in her understanding of artifacts, not only physical objects we make and use, or make and admire. She includes, also, the systems we develop that frame what is beyond our scope-perhaps the periodic table, the color wheel, or, even, a birdwatchers' guide. What is lacking in our world and our lives is not intriguing discussions of artifacts. What is lacking, she says, are those who are courageous enough to say something immediate about existence itself. "Who will interpret the raw universe?" she asks. "We have a shortage of metaphysicians." 87   This is a problem, Dillard thinks, because "if we confine our interpretive investigations to strictly bounded aspects of culture ... we miss learning what we most want to know."88