How to Make a Professional Online Presentation

How to Make a Professional Online PresentationIf you are running a business in today's marketplace, you need to be at the forefront of all the innovations happening in the field of online presentation. There are a lot of great resources out there that can help you with your presentation as well as the tools that you will need to make it more effective.You can begin by learning about what the big players in the real estate industry are doing, so that you can learn the same techniques and strategies for keeping people interested in what you are selling. If your company specializes in selling industrial products, you should learn about how professionals are promoting their shows online. There are also a number of companies that provide online, live presentations for companies who have special marketing needs, such as health clubs or law firms.When you are looking at how you want to present your services or your website, you can take advantage of more than one company to find a package t hat meets your needs. It is important to remember that not all Internet companies provide all of the same services. Some offer a wide range of services and products, while others specialize in a particular niche. If you are selling industrial products or house cleaning products, a company that offers more than one product category may be the best choice for you.Once you have decided on a company to work with, you will want to take advantage of the Internet to learn how you can create an effective presentation. When you make a presentation online, you are not limited to only those who have online viewing privileges. You can engage the support of the audience, their opinions, and their thoughts as you make your presentation.Some key elements to keep in mind when making your presentation include: the content that you will be using, your page layout, the presentation videos, and the internet site where you intend to put it. You will also want to consider the number of people who will be involved in the process. If you are going to hire someone to make a presentation online, make sure that they will have the tools and training to make it a success.When you have decided to go with something like an online presentation, you will want to order hard copies for delivery and pick up. When the person who is helping you with your presentation decides to go ahead and do the presentation on his or her own, he or she will need to order the hard copies. There are a number of places that will give you free samples that will help you get your presentation set up, but if you are unsure where to start, check with the online tool you are using to get more information.Making a professional presentation that will actually capture the attention of the audience will require that you learn all you can about how to present effectively. Finding the right tools and resources to make your online presentation as effective as possible is important, so make sure that you are taking advantage o f the right tools and services for your specific needs.

A History of the Colony of Rhode Island

The colony of Rhode Island was founded between 1636 and 1642 by five separate and combative groups, most of whom had been expelled or left the Massachusetts Bay colony for disputative reasons. The colony was first named Roodt Eylandt by Dutch trader Adriaen  Block (1567–1627), who had explored that area for the Netherlands. The name means red island and it refers to the red clay that Block reported there. Fast Facts: Rhode Island Colony Also Known As: Roodt Eylandt, Providence PlantationsNamed After: Red Island in Dutch, or perhaps after RhodesFounding Year: 1636; permanent charter 1663Founding Country: EnglandFirst Known European Settlement: William Blackstone, 1634Residential Native Communities: Narragansetts, Wampanoags  Founders: Roger Williams, Anne Hutchinson, William Coddington, William Arnold, Samuel GortonImportant People: Adriaen BlockFirst Continental Congressmen: Stephen Hopkins, Samuel WardSigners of the Declaration: Stephen Hopkins, William Ellery Early Settlements / Plantations Although the Puritan British theologian Roger Williams (1603–1683) is often given the sole role of founder of Rhode Island, the colony was in fact settled by five independent and combative sets of people between 1636 and 1642. They were all English, and most of them began their colonial experiences in Massachusetts Bay colony but were banished for various reasons. Roger Williamss group was the earliest: in 1636, he settled in what would become Providence on the north end of Narragansett Bay, after he was kicked out of the Massachusetts Bay colony.   Roger Williams had grown up in England, only leaving in 1630 with his wife Mary Barnard when the persecution of Puritans  and Separatists began increasing. He moved to the Massachusetts Bay Colony and worked from 1631 to 1635 as a pastor and a farmer. Although many in the colony saw his views as quite radical, Williams felt that the religion he practiced must be free from any influence of the Church of England and the English king. In addition, he questioned the right of the King to grant land to individuals in the New World.  While serving as a pastor in Salem, he had a fight with the colonial leaders, because he believed that each church congregation should be autonomous and should not follow directions sent down from the leaders.   Founding of Rhode Island In 1635, Williams was banished to England by the Massachusetts Bay Colony for his beliefs in the separation of church and state and freedom of religion. Instead, he fled and lived with the Narragansett Indians  in what would become Providence Plantation (meaning settlement). Providence, which he formed in 1636, attracted other separatists who wished to flee from colonial religious rules of which they did not agree.   One such separatist was the poet and feminist  Anne Hutchinson (1591–1643), another Puritan from Massachusetts Bay, who began Pocasset on Aquidneck Island in 1638, which eventually became Portsmouth. She had been banished for speaking out against the Church in Massachusetts Bay. William Coddington (1601–1678), a magistrate at Massachusetts Bay, settled first in Pocasset but split from Hutchinsons group and settled in Newport, also on Aquidneck Island, in 1639. In 1642, Massachusetts Bay ex-patriot William Arnold (1586–1676) settled on the mainland in Pawtuxet, now part of Cranston. Finally, Samuel Gorton (1593–1677) settled first in Plymouth, then Portsmouth, and then Providence, and finally set up his own group in Shawomet, later renamed to Warwick in 1642.   A Charter Political and religious squabbling was a common feature of these small plantations. Providence evicted people for speaking out in meetings; Portsmouth had to hire two police officials in late 1638 to keep the peace; a small group of people from Shawomet were arrested and brought forcibly to Boston where they were tried and convicted on various charges. William Arnold fell into dispute with Warwick plantation and for a time put his plantation under the jurisdiction of Massachusetts Bay. These disputes were primarily were struggles over religious practices and governing, in addition to boundary issues with Connecticut. Part of the problem was they had no charter: the only legitimate authority in Rhode Island from 1636–1644 was the voluntary compacts which everybody but Gortons group had agreed to. Massachusetts Bay kept intruding into their politics, and so Roger Williams was sent to England to negotiate an official charter in 1643.   Uniting the Colony The first charter was validated by British Lord Protector Oliver Cromwell in 1644 and that became the basis of government in Rhode Island colony in 1647. In 1651, Coddington obtained a separate charter, but protests led to the reinstatement of the original charter. In 1658, Cromwell died and the charter had to be renegotiated, and it was on July 8, 1663, that the Baptist minister John Clarke (1609–1676) went to London to get it: that charter united the settlements into the newly named Colony of Rhode Island and Providence Plantations.   Despite the conflict, or perhaps because of it, Rhode Island was quite progressive for its day. Known for fierce independence and the absolute separation of church and state, Rhode Island attracted persecuted groups such as Jews and Quakers. Its government guaranteed freedom of religion for all its citizens, abolished witchcraft trials, imprisonment for debt, most capital punishment, and chattel slavery of both blacks and whites, all by 1652.   The American Revolution Rhode Island was a prosperous colony by the time of the American Revolution with its fertile soil and ample harbors. However, its harbors also meant that after the French and Indian War, Rhode Island was severely impacted by British import and export regulations and taxes. The colony was a frontrunner in the movement towards independence. It severed ties before the Declaration of Independence. Although not a lot of actual fighting occurred on Rhode Island soil, except for the British seizure and occupation of Newport until October 1779.   In 1774, Rhode Island sent two men to the First Continental Congress: former governor and then-chief justice of the Supreme Court Stephen Hopkins and former governor Samuel Ward. Hopkins and William Ellery, an attorney who replaced the deceased Samuel Ward, signed the Declaration of Independence for Rhode Island.   After the war, Rhode Island continued to show its independence. In fact, it did not agree with the federalists and was the last to ratify the U.S. Constitution—after it had already gone into effect, and the government had been established. Sources and Further Reading Bozeman, Theodore Dwight. Religious Liberty and the Problem of Order in Early Rhode Island. The New England Quarterly 45.1 (1972): 44-64. Print.Frost, J. William. Quaker Versus Baptist: A Religious and Political Squabble in Rhode Island Three Hundred Years Ago. Quaker History 63.1 (1974): 39-52. Print.Gorton, Adelos. The Life and Times of Samuel Gorton. Philadelphia, Higgenson Book Company, 1907.  McLoughlin, William. Rhode Island: A History. States and the Nation. W. W. Norton Company, 1986

Essay on Passive Male Homosexuality in Pre-Christian...

â€Å"The love that dare not speak its name† truly was a mute love in pre-Christian Norse society. The Norse viewed male homosexual intercourse through a curious (by modern American standards) dichotic lens. Similarly to Roman and Greek societies, the Norse attached no great negative stigma or condemnatory connotations to the idea itself of homosexual intercourse. However, the Vikings intensely disapproved of free men taking the passive role in any male-male sexual acts. Norse society regarded passivity in all penetrative intercourse as intrinsically related to unmanly, and therefore feminine, behavior. Thus, any man who participated in this behavior was defamed as less than worthy of the title of ‘man’. Sociolinguistic evidence, contemporary†¦show more content†¦The Old Norse language abounds with extraordinarily negative epithets for men who engage in same-sex intercourse. The Roman historian Tacitus is the earliest author to record in writing such Nors e curses. He explains in his pan-Germanic historical chronicle Germania, that the rather common Norse word argr meant â€Å"slothful and unwarlike and sexually infamous† (Encyclopedia 1156). Tacitus continues on to record that the law demanded that any many who was confirmed to be argr be drowned in a swamp as punishment for his crime. Professor Sà ¸rensen at the University of Odense states, † den arge mand er villig til, disponeret for ellet interesseret i at fungere som den â€Å"kvindlige† part i et seksuelt forhold† [The argr man is willing to, disposed towards or interested in playing out the ‘womanly’ part in sexual relations] (Nà ¸rront Nid 22). This words was so common throughout the Norse world that it has survived in a vestigial form to this day in several languages whose ancestors had extensive contact with the Norse; â€Å"in Finnish and Estonian the loan word argr is a complete inventory of the traits ascribed to the passive-ef feminate homosexual, while in Modern German the word arg means simply ‘bad’† (Encyclopedia 1157). The insult argr, along with two others: stro∂inn and sanssor∂inn, make up the three fullrettisord, â€Å"words whose utterance amounts to a capital

Slavery And The American Bigot Essay Research free essay sample

Bondage And The American Bigot Essay, Research Paper Bondage and the American Bigot We Americans are interesting people and we have an interesting history. Slavery is portion of that history. From clip to clip we bury merely how much of portion bondage plays in our history. I was reminded of that one time once more by the intelligence narrative on the household reunion of the Thomas Jefferson household. The household of Thomas Jefferson has both white subdivisions and black subdivisions. Thomas Jefferson looms big in the history of our state. The wit comes non from the fact that his dead persons are feuding. Who of us wear? Ts have household feuds? The wit comes from the attitudes adopted by the two different subdivisions of this same household. Sadly one of the subdivisions has a bigoted point of position. To me a bigot is merely a individual who says there is one and merely one manner to look at a thing. We will write a custom essay sample on Slavery And The American Bigot Essay Research or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Actually the bigot says a spot more than that. They say there is merely one right manner of looking at a thing. What makes that narrow is the word one. What makes it bigoted is the word right. Of class the spiritual bigot would state there is merely one reverent manner of looking at a thing or an issue. The job with looking at a thing or an issue from one individual point of position is that by so making merely the simplest of things can be understood. Most things and most issues are non simple. Imagine looking at a three dimensional object from a individual point of position. If we look at the forepart of our house we can non see the dorsum of it with out altering our point of position. In fact if we merely see our house that manner we do non even recognize that there is a back pace. To us from this point of position the back pace does non be. Objects and life? s jobs are excessively complex to be grasped from a individual point of position. To curtail yourself to a individual point of position day of reckonings you to a deficiency of understanding. To inquire others to portion this individual minded position is to do dogmatism. Understanding Thomas Jefferson? s household tree can outdo be accomplished by admiting Sally Hemming.