User talk:Emran47

The term "Winnebago" originally came from a name given to them by neighboring Algonquian tribes: the Fox, Sauk, and Ojibway (Ojibwe/Chippewa). Various spellings exist, reflecting the attempts at recording the original word in French or English spellings. These include: Winnebago, Wiinibiigoo, Wuinebagoes, Ouinepegi, Ouinipegouek, and Winipeg. This name has been variously translated as, "people of the stinking water," "people of the big voice," "people of the stagnant water'" and "people of the smelly waters."

The Algonquian words apparently do not carry the negative overtones that have attached to the French word puant and the English word "stinky". The French translated and shortened the name to simply le puants (or le puans), which translates into English as "the Stinkards". Many have concluded that these waters were either the stagnant waters of Green Bay or the aromatic, algae filled waters of the rivers or lakes where the Winnebago lived in the mid-17th century. The earliest reports, however, indicate that this was then understood by both the French and the native Americans to refer to their place of origin, not the place where they then lived. While the names Lac des Puans (for Lake Michigan on a map from 1650) and Le Baye des Puans (on later maps) have led some to conclude this corresponded to the condition of the water; early records of both bodies report them to be clear and fresh. These waters were named in reference to the people living on their shores.

Historians say the Algonquian tribes understood this name to refer to salt-water seas, which do have a distinctive aroma compared with the fresh water lakes. One of the early records of the Jesuits says it reflects their origin from the salt water seas to the north,[1] resulting in the Winnebago also being called "the people of the sea" (though this could be a confusion with a native people who lived on the shores of Hudson Bay, also so called). This understanding particularly interested Jean Nicolet and Champlain, who, no doubt, applied wishful thinking and concluded hopefully that it meant they were from or near the Pacific Ocean and were therefore a possible connection to China.

In recent studies ethnologists say that the Winnebago, like the other Siouan peoples, originated on the east coast of North America.[2] H.R. Holand says they originated in Mexico, where they had contact with the Spanish and gained a knowledge of horses. He cites the records of Jonathan Carver, who lived with the Winnebago in 1766-1768.[3] Contact with the Spanish, however, could have also occurred along the Gulf of Mexico. Others have referred to the perceived connection between the Winnebago and salt water to explain how mid-western tribes had a knowledge of the Pacific Ocean, where the earth is cut off and the sun sets into the sea. Countering this salt-water origin concept, however, is the current Ho-Chunk assertion that their people have always lived in what is now the north central United States.[4]

While the Algonquian term may not have had a negative overtone, both the French and English words do. It is not surprising, then, that the people prefer the name that comes from their own traditions and history. This name, too, has been recorded in a variety of spellings and has been variously translated. Spellings include: Hocak, Ho-Chunk, Hotanke, Houchugarra, Hotcangara, Ochungaraw, Ochungarah, Hochungra, Hochungara, and Ochangara. Translations include: "the fish eaters," "the trout people," "the big fish people,"[5] "the big speech people," "the people of the big voice," "the people of the parent speech," and "the people of the original language." Current elders say it means, "the people of the big voice" or "the people of the sacred language. [4]

[edit] History Winnebago family (1852)The written history of the Ho-Chunk begins with the records made from the reports of Jean Nicolet, who was the first white man to establish contact with this people in 1634. At that time the Winnebago/Ho-Chunk occupied the area around Green Bay in Wisconsin, reaching beyond Lake Winnebago to the Wisconsin River and to the Rock River in Illinois. The tribe traditionally practiced corn agriculture in addition to hunting. They were not advanced in agriculture, but living on Green Bay they fished, collected wild rice, gathered sugar from maple trees, and hunted game.

Although their Siouan language indicates either contact or common origin with the other peoples of this language group, the oral traditions of the Ho-Chunk speak of no other homeland other than what is now large portions of Wisconsin, Iowa, and Minnesota. These traditions suggest that they were a very populous people and the dominant group in Wisconsin in the century before Nicolet's visit. While their language was Siouan, their culture was very similar to the Algonquian peoples. Current elders suggest that their pre-history is connected to the mound builders of the region.[4] The oral history also indicates that in the mid-16th century, the influx of Ojibwa peoples in the northern portion of their range caused some movement to the south and some friction with the Illiniwek, as well as a division of the people as the Chiwere group (Iowa, Missouri, Ponca, and Oto tribes) moved west because the reduced range made it difficult to sustain such a large population.[6]

Because Nicolet reported a gathering of approximately 5,000 warriors as the Ho-Chunk entertained him, estimates of population range from 8,000 to more than 20,000 in 1634. Between that time and the first return of French trappers and traders in the late 1650s, the population was reduced drastically, with some reporting it dropped below a total of only 500 people. The result of this was the loss of dominance in the region, which enabled the influx of numerous Algonquian tribes as they were fleeing the problems caused by the Iroquois in the Beaver Wars.

The reasons given for this drop in population vary, but three causes are repeatedly referred to, and it is likely that all three played a part. The first is the loss of several hundred warriors in a storm on a lake in the course of a military effort. One says it happened on Lake Michigan after repulsing the first attack by Potawatomi from what is now Door County, Wisconsin. [7] Another says the number was 600.[8] Another says it was 500 lost in a storm on Lake Winnebago during a failed campaign against the Fox,[9] while still another says it was in a battle against the Sauk.[10] R. David Edmunds opines that such a loss could not by itself result in the near decimation of the whole people and offers that two other causes should also be included.[11] The Winnebago during this time apparently also suffered greatly from a disease, perhaps one of the European plagues like smallpox (although the Winnebago say it resulted in the victims turning yellow, which is not a trait of smallpox). [6] Finally, it appears that a sizeable contingent of their historic enemies, the Illinois, came on a mission of mercy to help the Winnebago at time of suffering and famine - what one might expect after the loss of 600 men who were also their hunters. Perhaps remembering former hostilities, however, the Winnebago repaid the kindness by adding their benefactors to their diet. The Illinois were enraged, and in the ensuing retaliation they almost totally wiped out the Winnebago.

After peace was established between the French and Iroquois in 1701, many of the Algonquian people returned to their homelands, and the Ho-Chunk once again had access to their traditional lands. After 1741, while some remained in the Green Bay area, most moved inland.[6]

From a low of perhaps less than 500, the population of the people gradually recovered, aided by intermarriage with neighboring tribes and even with some of the French traders. A count from 1736 gives a population of 700. In 1806, they numbered 2,900 or more. A census in 1846 reported 4,400, but in 1848 the number given is only 2,500. With other native Americans, the Ho-Chunk were affected by the smallpox epidemics of 1757-58 and 1836, in the latter of which one of four died.[6] Today the total population of Ho-Chunk people is about 12,000.

Through a series of moves imposed by the U.S. government in the 19th century, the tribe was moved to reservations in Wisconsin, Minnesota, South Dakota and finally in Nebraska. Through these moves, many tribe members returned to previous homes, especially to Wisconsin despite repeated roundups and removals. The U.S. government finally allowed the Wisconsin Winnebago to homestead land there. The Nebraska tribe members are today the separate Winnebago tribe.

Chief Waukon Decorah gives his name to Waukon, Iowa and Decorah, Iowa, both the names of county-seats, respectively that of Allamakee and Winneshiek County, Iowa.

[edit] U.S. recognition As of 2003 there are two Ho-Chunk/Winnebago tribes officially recognised by the U.S. Bureau of Indian Affairs:

The Ho-Chunk Nation of Wisconsin (formerly the Wisconsin Winnebago Tribe) The Winnebago Tribe of Nebraska (Thurston County, Nebraska, and Woodbury County, Iowa) [edit] Ho-Chunk Sovereign Nation The tribe located primarily in Wisconsin changed its official name in 1994 to the Ho-Chunk Sovereign Nation (meaning People of the Big Voice). There were 6,159 tribe members as of 2001. The tribe does not have a formal reservation; however, the tribe owns 4,602 acres (18.625 km²) scattered across parts of 12 counties in Wisconsin and one county in Minnesota. The largest concentrations are in Jackson County, Clark County, and Monroe County in Wisconsin. Smaller areas lie in Adams, Crawford, Dane, Juneau, La Crosse, Marathon, Sauk, Shawano, and Wood Counties in Wisconsin, as well as Houston County, Minnesota. The administrative center is in Black River Falls, Wisconsin, in Jackson County.

The tribe operates several casinos in Wisconsin: Ho-Chunk Casino in Baraboo, Majestic Pines Casino in Black River Falls, Rainbow Casino in Nekoosa, and Ho-Chunk North Casino in Wittenberg. Additionally, the tribe owns and operates DeJope Gaming in Madison.

The tribe has been purchasing land in the Chicago suburb of Lynwood, Illinois, to construct its largest casino and resort yet. The status of this project is pending the US Department of the Interior to place the land into a federal trust.

[edit] Winnebago Tribe of Nebraska Further information: Native American tribes in Nebraska The tribe has a reservation in northeastern Nebraska and western Iowa. The Winnebago Indian Reservation lies primarily in the northern part of Thurston County, but small parts extend into southeastern Dixon County and Woodbury County, Iowa. There is even a small plot of off-reservation land of 116.75 acres (0.4725 km2) in southern Craig Township in Burt County, Nebraska. The total land area is 457.857 km² (176.78 sq mi). The 2000 census reported a population of 2,588 persons living on these lands. The largest community is the village of Winnebago, with other communities in Emerson and Thurston, Nebraska.

The Omaha also have a reservation in Thurston County. Together, both tribes cover the whole land area of Thurston County. The Winnebago tribe operates the WinnaVegas Casino in the Iowa portion of the reservation. This land was west of the Missouri River, but the United States Army Corps of Engineers changed the course of the Missouri River, and the reservation land was divided into Iowa and Nebraska. So, although Iowa is east of the Missouri River, the tribe successfully argued that this land belonged to them under the terms of a predated deed. This land has a postal address of Sloan, Iowa, since rural addresses are normally covered by the nearest post office

Modern Standard Arabic belongs to the Semitic language family. Semitic languages have a recorded history going back thousands of years, one of the most extensive continuous archives of documents belonging to any human language group. While the origins of the Semitic language family are currently in dispute among scholars, there is agreement that they flourished in the Mediterranean Basin area, especially in the Tigris-Euphrates river basin and in the coastal areas of the Levant. The Semitic language family is a descendant of proto-Semitic, an ancient language that was exclusively spoken and has no written record. This relationship places Arabic firmly in the Afro-Asiatic group of world languages. Specifically, Arabic is part of the Semitic subgroup of Afro-Asiatic languages. Going further into the relationship between Arabic and the other Semitic languages, Modern Arabic is considered to be part of the Arab-Canaanite sub-branch the central group of the Western Semitic languages. Thus, to review, while Arabic is not the oldest of the Semitic languages, its roots are clearly founded in a Semitic predecessor.

Aside from Arabic, the Semitic language family includes Hebrew, Aramaic, Maltese, Amharic, Tigrinya, Tigre, Gurage, Geez, Syrica, Akkadian, Phonoecian, Punic, Ugaritic, Nabatean, Amorite and Moabite. While a majority of these are now considered "dead" languages, either entirely obsolete or used only in religious practice, Arabic has flourished. The reason for this is inextricably linked with the rise of Islam and, more specifically, Islam’s holy book, the Qur’an.

There are three distinct forms of Arabic. Classical or Qur’anical Arabic, Formal or Modern Standard Arabic and Spoken or Colloquial Arabic. Classical Arabic is the form of Arabic literally found in the Qur’an. It is used neither in conversation, nor in non-religious writing. As such, Classical Arabic is primarily learned for reading and reciting Islamic religious texts.

In order to understand the relationship between Modern Standard Arabic and Spoken Arabic it is important to understand the concept of "diglossia". As defined by the term’s founder, Charles Ferguson, diglossia (literally meaning "two tongues") conveys a situation where, in addition to the primary dialects of a language, there is a highly codified form which is the vehicle of a large and respected body of literature. In addition to Arabic, an example of diglossia can be found in the co-existence of written Latin with the spoken Romance languages of French, Italian, and Spanish. While Modern Standard Arabic is the definitive form of written Arabic there are many spoken Arabic dialects. Modern Standard Arabic provides a universal form of the language that can be understood by all and is commonly used in radio and TV news broadcasts, films, plays, poetry, and conversation between Arabic-speaking people of different dialects.

Arab colloquial dialects are generally only spoken languages. Arabs use the colloquial language in all their daily interactions, but when they encounter a language situation calling for greater formality, Modern Standard Arabic is the medium of choice. In every area of the world where Arabic is spoken, this language situation prevails: there is a colloquial language, meaning the language which is spoken regularly and which Arabic speakers learn as their L1, and then there is Modern Standard Arabic, based on Classical or Quranic Arabic. Standard Arabic is more or less the same throughout the Arab World, while there are wide differences between the various colloquial dialects. In fact, some of the differences are so large that many dialects are mutually unintelligible. My Palestinian roommate, for example, has told me several times that he can’t understand the Moroccan dialect of colloquial Arabic.

Modern Arabic, both Standard and colloquial, is not static. The colloquialisms have undergone and will likely continue to undergo great change. Unfortunately, until recently they have not been closely studied, and therefore it is difficult to document any changes they may have undergone. It is easier, however, to document changes in Modern Standard Arabic.

One on-going trend in Modern Standard Arabic is modernization. Modernization involves the creation of new terms for concepts which didn’t exist in earlier times. Like many other speakers around the world, Arabic speakers are sensitive to the wholesale borrowing of words. In fact, they are perhaps more sensitive to language change because most Arabs recognize Arabic as the language of God. Such a concept does not accommodate language change well. As a result, normative language academies have been established in several areas throughout the Arab world including Cairo, Damascus, Baghdad, and Amman.

While the first documented record of written Arabic dates from the early 4th century AD, its use in the early 7th century as the language of the Qur’an led Arabic to become the major world language that it is today. As Islam spread throughout the world, its chosen language did as well. Coupled with the rise of Islam, Arabic became the language of government as well as religion. Within 100 years after the introduction of the Qur’an, Arabic became the official language of a world empire whose boundaries stretched from the Oxus River in Central Asia to the Atlantic Ocean, and even northward into the Iberian Peninsula of Europe. As Islam continued to spread through the world, Arabic inherently followed. Arabic Dialects The word "Arabic" also refers to the many national or regional dialects/languages derived from Classical Arabic, spoken daily across North Africa and the Middle East, which sometimes differ enough to be mutually incomprehensible. These dialects are not frequently written, although a certain amount of literature (particularly plays and poetry) exists in many of them, notably Lebanon and Egypt. "Colloquial Arabic" is a collective term for the spoken languages or dialects of people throughout the Arab world, which, as mentioned, differ radically from the literary language. The main dialectal division is between the Maghreb dialects and those of the Middle East, followed by that between sedentary dialects and the much more conservative Bedouin dialects. Maltese, though descended from Arabic, is considered a separate language. Speakers of some of these dialects are unable to converse with speakers of another dialect of Arabic; in particular, while Middle Easterners can generally understand one another, they often have trouble understanding Maghrebis (although the converse is not true, due to the popularity of Middle Eastern, especially Egyptian, films and other media).

One factor in the differentiation of the dialects is influence from the languages previously spoken in the areas, which have typically provided a significant number of new words, and have sometimes also influenced pronunciation or word order; however, a much more significant factor for most dialects is, as among Romance languages, retention (or change of meaning) of different classical forms. Thus Iraqi aku, Levantine fiih, and North African kayen all mean "there is", and all come from Arabic (yakuun, fiihi, kaa'in respectively), but now sound very different.

The major groups are:

Egyptian Arabic (Egypt) Considered the most widely understood and used "second dialect" Maghreb Arabic (Tunisian, Algerian, Moroccan, and western Libyan) Hassaniiya (in Mauritania) Andalusi Arabic (extinct, but important role in literary history) Maltese Sudanese Arabic (with a dialect continuum into Chad) Levantine Arabic (Syrian, Lebanese, Palestinian, and western Jordanian) Iraqi Arabic Gulf Arabic (Gulf coast from Kuwait to Oman, and minorities on the other side) Hijazi Arabic Najdi Arabic Yemeni Arabic

Arabic Grammar Due to the rapid expansion of Islam in the 8th century many people learned Arabic as a lingua franca. For this reason, the earliest grammatical treatises on Arabic are often written by non-native speakers. Traditionally, the grammatical sciences are divided into four branches: al-lugah (lexicon) concerned with collecting and explaining vocabulary. at-ta-rif (morphology) determining the form of the individual words. an-na-w (syntax) primarily concerned with inflection (i-rab) which had already been lost in dialects. al-istiqaq (derivation) examining the origin of the words.

Noun: The Arabic noun can take one of three states of definiteness: definite, indefinite or construct state. The definite state is marked by the article al-. The indefinite state is marked by an ending -n (nunation). The construct state is unmarked and occurs in the first member of a genitive construction. Arabic Personal Pronouns: Singular: I - anaa, for example: anaa katabtu - I wrote. thou (masculine) - anta, for example: anta katabta - thou wrotest. thou (feminine) - anti, for example: anti katabti - thou wrotest. he (masculine) - huwa, for example: huwa kataba - he wrote. she (feminine) - hiya, for example: hiya katabat - she wrote. Plural: we - naHnu, for example: naHnu katabnaa - we wrote. you (pl. masculine) - antum, for example: antum katabtum - you wrote. you (pl. feminine) - antunna, for example: antunna katabtunna - you wrote. you two (dual masc and fem) - antumaa katabtumaa - you two wrote. they (masc) - hum, for example: hum katabuu - they wrote. they (fem) - hunna, for example: hunna katabna - they wrote. they two (dual masc) - humaa - humaa katabaa - they two wrote. they two (dual fem) - humaa - humaa katabataa - they two wrote.

Two Types of Arabic Sentences: 1. Verbal sentence: the sentence starts with the verb and subject follows. The verb is always in the singular form even for the cases where the subject is dual or plural. Examples for the verbal sentence: dhahaba abiy ila Cairo - literal translation - has gone my father to Cairo. But, it really means - my father has gone to Cairo. raja'a abiy min Cairo - literal translation - returned my father from Cairo. But, it really means - my father returned from Cairo. la'iba al-waladaani - the two boys played (dual). la'iba al-awlaadu - the boys played. As you see, the verb is always in the singular form even though the subject is in dual or plural. 2. Nominal sentence: the sentence starts with the noun or subject and the others follow. The verb must agree with the subject in number and gender. Examples for the nominal sentence: abiy raja'a min Cairo - My father returned from Cairo. akhiy kataba - my brother wrote. al-waladu la'iba - the boy played. al-waladaani la'ibaa - the two boys played (dual). al-awlaadu la'iboo - boys played (boys is plural = "they" so the equivalent verb for "they" is "la'iboo"). As you see, the verb agrees with the subject in number. anaa wa akhiy wa abiy dhahabnaa ila Cairo - I and my brother and my father went to Cairo. In this sentence, I, and my brother and my father are equivalent to "us." Therefore, the verb must agree with the "us," e.g., dhahabnaa.

Gender: Arabic has two genders, expressed by pronominal as well as by verbal agreement. Agreement with numerals shows a peculiar 'polarity'. The genders are usually referred to as masculine and feminine, but the situation is more complicated than that. The 'feminine' gender is also used to express 'singulatives'. The marker for the feminine gender is a -t- suffix, but some nouns without this marker also take feminine agreement (e. g. umm 'mother', ard 'earth'). Already in Classical Arabic, the -t marker was not pronounced in pausa. It is written with a special letter (ta marbuta) indicating that a t sound is to be pronounced in sandhi but not in pausa.

Tenses: There are two main tenses in the Arabic language. 1.Perfect Tense, 2.Imperfect Tense or the Present Tense. The action is completed in the perfect tense. You may also call this as the past tense because the action is completed before the present so it belongs to the past. For example, one may say, "I ate". The action of eating was finished in the past. The past could be a few minutes or a few decades before the present time. Alternately, in the second tense, i.e., the imperfect, the action is still continuing. For example, you knock on the door and walk in. You see he is eating his meal. He says to you, "I am eating". The action is still continuing, he is still eating while talking to you. This is the present tense in English. It is also the "imperfect tense" in Arabic. You look at the table above and locate the pronoun "I" on the left column and follow it to the right to the "imperfect" column. You will see the verb, "akulu". It means, "I am eating" or "I eat". What about the future tense? Well, there is not such a thing as the future tense in Arabic. This is done by adding the prefix "sa" to the imperfect form of the verb. For example, let's look at the table above to find out the imperfect form of the verb "akala". It is "ya'kulu". Add the prefix "sa" to the "ya'kulu" you get, "saya'kulu" which means "He will eat". Arabic Literature The structure of the Arabic language is well-suited to harmonious word-patterns, with elaborate rhymes and rhythms. The earliest known literature emerged in northern Arabia around 500 AD and took the form of poetry which was recited aloud, memorised and handed down from one generation to another. It began to be written down towards the end of the seventh century. The most celebrated poems of the pre-Islamic period were known as the mu'allaqat ("the suspended"), reputedly because they were considered sufficiently outstanding to be hung on the walls of the ka'ba in Makkah. Prose: The birth of Arabic prose as a literary form is attributed to the Persian secretarial class who served under the Abbasid caliphs (750-1256) in Baghdad. Ibn al-Muqaffa' (died 757) was a convert to Islam who translated classical Persian works into Arabic. He became famous as the author of Kalila and Dimna, a series of didactic fables in which two jackals offer moral and practical advice. The origins of the modern Arabic novel can be traced to a long process of cultural revival and assimilation, referred to in Arabic as the Nahada or Renaissance. Characteristic of this period were two distinct trends. The Neo-Classical movement sought to rediscover the literary traditions of the past, and was influenced by traditional literary genres such as the maqama and the Thousands and One Nights. In contrast, the Modernist movement began by translating Western works, primarily novels, into Arabic.

Individual authors in Syria, Lebanon, and Egypt created original works by imitating the classical maqama. The most prominent of these was al-Mawilhi, whose book, The Hadith of Issa ibn Hisham, critiqued Egyptian society in the period of Muhammad Ali. This work constitutes the first stage in the development of the modern Arabic novel. This trend was furthered by Georgy Zeidan, a Lebanese Christian writer who immigrated with his family to Egypt following the Damascus riots of 1860. In the early twentieth century, Zidan serialized his historical novels in the Egyptian newspaper al-Halal. These novels were extremely popular, especially in comparison with the works of al-Mawilhi, because of their clarity of language, simple structure, and the author's vivid imagination. Two other important writers from this period were Khalil Gibran and Mihail Naima, both of whom incorporated philosophical musings into their works.

Nevertheless, literary critics do not consider the works of these four authors to be true novels, but rather indications of the form that the modern novel would assume. Many of these critics point to Zind, a novel by Muhammad Hasnin Heikhal as the first true Arabic-language novel, while others point to Adraa Denshawi by Muhammad Taher Haki as the first true novel.

Poetry: The metres normally used were first codified in the 8th century by al-Khalil bin Ahmad and have changed little since. Metre (wazn) is based on the length of syllables rather than stress. A short syllable is a consonant followed by a short vowel. A long syllable is a vowelled letter followed by either an unvowelled consonant or a long vowel. A nunation sign at the end of a word also makes the final syllable long. In Arabic poetry each line (bayt; abyat) is divided into two halves (shatr; shatrayn). Rhyme (qafiya) is basically determined by the last consonant of a word. In rhyme-words nunation is dropped, as (sometimes) is the final vowel. Where the final vowel is fatha (short "a"), it must be used consistently each time the rhyme occurs - though kasra (short "i") and damma (short "u") and interchangeable. If a long vowel precedes the last syllable of a rhyme-word, it also becomes part of the rhyme. Similarly, ya (long "i") and waw (long "u") are interchangeable but alif (used as a long "a") is not. Because short vowels are generally considered long when they occur at the end of a line, the vowels which appear short in their written form also rhyme with their corresponding long vowels - it's the pronunciation, not the writing, which counts.

The most outstanding Arabic writer of the 20th century is Naguib Mahfouz, a prolific Egyptian novelist, playwright, and screenwriter who won the Nobel Prize for literature in 1988. Other prominent writers from Egypt - which has long been the intellectual centre of the Arab world - include Taha Hussein, Tawfiq al-Hakim and M. Hussein Heikal.

A number of modern writers have also emerged in the Maghreb (north Africa), though many of them write in French rather than Arabic.

Why throwing stuff in class so dangerous. By Emran Alhijazin Room 307 The reason it dangerous to throw stuff In class because for example it might hit a handy cape person or a person that is artistic And the handy cape cant through back and I might hurt him. And if you hit like an artistic Kid his not going to do anything. And It might even kill some one because if you throw siccors and it can go straight to the person eye and he could die. And it might Even start a fight with for example the boy can through a spit ball at her face and she Can stand up and punch him in his face and He cant hit her back. And everyone will make fun of him because he got punched By a girl. Then if someone throw a Rubber band ball that is really hard and you throw It at the teacher he or she can get kicked out Of the school. That’s why I think that throwing stuff in class is dangerous. And it not far for the other student it might be 4 people are doing it and the hall 7 grade kids get into trouble and all the people that Started throwing stuff in class they might get beat up Buy 6 or 5 kids because they got them into trouble. And the the teacher would get mad and just starts Giving out 2 page essay 5 page essay. And I think its Not fair that the teacher get bad at the innocent people And the innocent people they never get into that much trouble. And that’s why im writing this Two page essay because the was 13 boy or girl Started it and more than 80 have to waist there Time and write an two page essay! It all 308 Fault its proble Brandin King fault or That ghetto does not have feature and smokes Wet .Jacob! And it hit that handy cape kid Rayne the one with the broken legs. And Know I was going to see ninja but no I have take the blame for it that the really un fair thing I should be with the movie with my cousins. And if it was all 308 fault why are we taking Almost all the blame?

Why throwing stuff in class so dangerous? By Emran Alhijazin Room 307 The reason it dangerous to throw stuff In class because for example it might hit a handy cape person or a person that is artistic And the handy cape cant through back and I might hurt him. And if you hit like an artistic Kid his not going to do anything. And It might even kill some one because if you throw siccors and it can go straight to the person eye and he could die. And it might Even start a fight with for example the boy can through a spit ball at her face and she Can stand up and punch him in his face and He cant hit her back. And everyone will make fun of him because he got punched By a girl. Then if someone throw a Rubber band ball that is really hard and you throw It at the teacher he or she can get kicked out Of the school. That’s why I think that throwing stuff in class is dangerous. And it not far for the other student it might be 4 people are doing it and the hall 7 grade kids get into trouble and all the people that Started throwing stuff in class they might get beat up Buy 6 or 5 kids because they got them into trouble. And the the teacher would get mad and just starts Giving out 2 page essay 5 page essay. And I think its Not fair that the teacher get bad at the innocent people And the innocent people they never get into that much trouble. And that’s why im writing this Two page essay because the was 13 boy or girl Started it and more than 80 have to waist there Time and write an two page essay! It all 308 Fault its proble Brandin King fault or That ghetto does not have feature and smokes Wet .Jacob! And it hit that handy cape kid Rayne the one with the broken legs. And Know I was going to see ninja but no I have take the blame for it that the really un fair thing I should be with the movie with my cousins. And if it was all 308 fault why are we taking Almost all the blame?