Forensic Science Module Essay Example for Free

Forensic Science Module Essay 1. DNA or deoxyribonucleic acid refers to the molecules that carry our genetic information. DNA can be found in blood, skin cells, tissues, muscles, bones, teeth, hair, and saliva. 2. Mitochondrial DNA is DNA that can be inherited from one’s mother and is found outside of the cell nucleus. 3. CODIS is a software program that contains the DNA profiles of convicted offenders, missing persons, crime scene evidence, and other sources. CODIS works by attempting to match the samples of DNA based on the thirteen different regions or loci within the nuclear DNA. 4. Complimentary base patterns are pairs that always pair up together. Complimentary base patters are so important because the four bases make up DNA 5. RFLP is described as the method in which DNA is studied, by using an enzyme to cut DNA strands into different sections. Limitations to this process include the fact that it requires a large sample of DNA and samples that carry dirt or mold usually will not work good with this type of test. 1. I believe DNA has had and continues to have such an impact on forensic science because a DNA sample can help figure out who was involved in a crime and even who was the person who committed the crime. 2. I believe some of the challenges that come with collecting DNA evidence could include the DNA sample potentially becoming damaged, by factors even if includes natural causes such as dirt, dust, and mold. Some ways that I could overcome these potential challenges include trying to collect more DNA samples that are not ruined or damaged you can also attempt to clean the DNA if possible. 3. The difference between mitochondria DNA and nuclear DNA is that mitochondrial DNA is inherited from the offspring’s mother while in nuclear DNA it is mixed and matched so it is different. I would choose nuclear DNA to work with because it is more complex which means it is less likely for any two people to have the same pattern while mitochondrial DNA has less variability from one to another. 4. If I had to analyze DNA samples I would choose the polymerase chain reaction to analyze the DNA. PCR creates strands of DNA from small samples of DNA at crime scenes. I would choose this technique because for one it is inexpensive, does not take very long, and can be successful with just even a small piece of the DNA sample. 5. The expert’s testimony can be dismissed by questioning its credibility, education,

Racial Discrimination in the U.S. Justice System Essay -- Race Racial

Racial Discrimination in the U.S. Justice System Introduction In modern-day America the issue of racial discrimination in the criminal justice system is controversial because there is substantial evidence confirming both individual and systemic biases. While there is reason to believe that there are discriminatory elements at every step of the judicial process, this treatment will investigate and attempt to elucidate such elements in two of the most critical judicial junctures, criminal apprehension and prosecution. Criminal Apprehension Statistical accounts show consistent accord in that African Americans are disproportionately arrested over whites. What is much less lucid, however, is the real reason for this disparity. Both criminologists and political scientists alike have expounded remarkably polarized explanations for this phenomenon. Exemplary of this are two arguments as developed as they are diametrically opposed, that of William Wilbanks and that of Samuel Walker, Cassia Spohn and Miriam DeLone. These authors’ arguments are both well-articulated and comprehensive, addressing virtually every pertinent concept in the issue of explaining racially disparate arrest rates. In The Myth of a Racist Criminal Justice System, Wilbanks insists that racial discrimination in the criminal justice system is a fabrication, explaining the over-representation of African Americans in arrest numbers simply through higher incidence of crime. Walker, Spohn and DeLone’s The Color of Justice dissents that not only are African Americans not anywhere near the disproportionate level of crime that police statistics would indicate, they are also arrested more because they are policed discriminately. Walker, Spohn and DeLone addi... ...ican Sociological Review 55(5): 609-627. http://links.jstor.org/sici?sici=0003-1224%28199010%2955%3A5%3C609%3ACADOTL%3E2.0.CO%3B2-4 Tappan, Paul W. 1947. â€Å"Who Is the Criminal?† American Sociological Review 12 (1): 96-102. http://links.jstor.org/sici?sici=0003-1224%28194702%2912%3A1%3C96%3AWITC%3E2.0.CO%3B2-Z Turner, Billy. 1986. â€Å"Race and Peremptory Challenges During Voir Dire: Do Prosecution and Defense Agree?† Journal of Criminal Justice 14: 61-69. U.S. Department of Justice. 2002. â€Å"What is the Sequence of Events in the Criminal Justice System?† http://www.ojp.usdoj.gov/bjs/pub/pdf/cjsflowco.pdf. Walker, Samuel, Cassia Spohn, and Miriam DeLone. 2000. The Color of Justice. Belmont, CA: Wadsworth Publishing Company. Wilbanks, William. 1987. The Myth of the Racist Criminal Justice System. Monterey, CA: Brooks/Cole Publishing Company.

Traffic Redundancy Elimination Solutions in Cloud Computing

1.1Background Work: Cloud calculating offer it’s clients an economical and convenient pay-as-you-go examine theoretical account, known besides as use based pricing.Cloud clients pay merely for the existent usage of calculating resources, storage, and bandwidth, harmonizing to their changing demands, using the cloud’s scalable and elastic computational capabilities.In peculiar, informations transportation costs is an of import issue when seeking to minimise costs. Consequently, cloud clients, using a wise usage of the cloud’s resources, are motivated to utilize assorted traffic decrease techniques, in peculiar traffic redundancy riddance, for cut downing bandwidth costs. I refer as cloud clients to organisation that send abroad services to the cloud, and as users to the end-users and devices that consume the services. Traffic redundancy stems from general end-users behaviour, such as often accessing, downloading, uploading, distributing, and modifying the same or similar in sequence points ( paperss, informations, web, and picture ) . Traffic Redundancy remotion is used to extinguish the transmittal of excess content and, hence, to well cut down the web cost. In most common Traffic Redundancy Elimination solutions, both the starter and the receiver inspect and evaluate signatures of informations balls, parsed harmonizing to the informations pleased, past to their plan.when outmoded balls are detected, the starter replaces the plan of each excess ball with its strong signature. profitable Traffic Redundancy Elimination solutions are well-liked at undertaking webs, and occupy the ingestion of two or more proprietary-protocol, province corresponding middle-boxes at both the intranet entry points of information centres and subdivision offices, extinguishing cyclical traffic between them. While proprietary middle-boxes are well-liked point solutions within endeavors, they are non as gorgeous in a cloud location. Cloud suppliers can non profit from a engineering whose end is to cut down client bandwidth measures, and therefore are non likely to put in one. The rise of on-demand work infinites, garnering suites, and work-from-home solutions detaches the workers from their offices. In such a active work state of affairs, fixed-point solutions that need a client-side and a server-side middle-box brace become unsuccessful. On the other manus, cloud-side snap motivates work sharing among waiters and migration among informations enters. Therefore, it is often agreed that a cosmopolitan, software-based, end-to-end Traffic Redundancy Elimination is important in today’s permeant environment.This enables the usage of a standard protocol stack and makes a Traffic Redundancy Elimination within end-to-end secured traffic possible. Current end-to-end Traffic Redundancy Elimination solutions are sender-based. In the instance where the cloud waiter is the transmitter, these solutions require that the waiter continuously maintain clients’ position. We show here that cloud snap calls for a new Traffic Redundancy Elimination solution. First, cloud burden reconciliation and power optimisations may take to a server-side procedure and informations migration environment, in which Traffic Redundancy Elimination solutions that require full synchronism between the waiter and the client are difficult to carry through or may lose efficiency due to lost synchronism. Second, the popularity of rich media that consume high bandwidth motivates content distribution web ( cdn ) solutions, in which the service point or fixed and nomadic users may alter dynamically harmonizing to the comparative service point locations and tonss. Furthermore, if an end-to-end solution is employed, its extra computational and storage costs at the cloud side should be weighed against its bandwidth economy additions. Clearly, a Traffic Redundancy Elimination solution that puts most of its computational attempt on the cloud side2may bend to be less cost-efficient than the 1 that leverages the combined client-side capablenesss. Given an end-to-end solution, I have found through our experiments that sender-based end-to-end Traffic Redundancy Elimination solutions add a considerable burden to the waiters, which may eliminate the cloud cost salvaging addressed by the Traffic Redundancy Elimination in the first topographic point. Our experiments further show that current end-to-end solutions besides suffer from the demand to keep end-to-end synchronism that may ensue in debauched Traffic Redundancy Elimination efficiency. In this paper, I present a fresh receiver-based end-to-end Traffic Redundancy Elimination solution that relies on the power of anticipations to extinguish Redundant traffic between the cloud and its end-users. In this solution, each receiving system observes the entrance traffic redundancy riddance am and attempts to fit its balls with a antecedently received ball concatenation or a ball concatenation of a local file. Using the long-run chunks’ metadata information kept locally, the receiving system sends to the waiter anticipations that include chunks’ signatures and easy-to-verify intimations of the sender’s hereafter informations. The transmitter foremost examines the intimation and performs the Traffic Redundancy Elimination operation merely on a hint-match. The intent of this process is to avoid the expensive Traffic Redundancy Elimination calculation At the dispatcher side in the absence of traffic redundancy. When redundancy is detected. The transmitter so sends to the receiver merely the acks to the anticipations, alternatively of directing the information. On the receiver side, we propose a new computationally frivolous unitization ( fingerprinting ) strategy termed battalion unitization. Pack unitization is a new for rabin fingerprinting conventionally used by rhenium applications. Experiments show that our attack can make informations treating velocities over 3 gb/s, at least 20 % faster than rabin fingerprinting. Offloading the computational attempt from the cloud to a big group of clients signifiers a burden distribution action, as each client processes merely its Traffic Redundancy Elimination portion. The receiver-based Traffic Redundancy Elimination solution addresses mobility jobs common to quasi-mobile desktop laptops computational environments. One of them is cloud snap due to which the waiters are dynamically relocated around the federated cloud, therefore doing clients to interact with multiple altering waiters. Another belongings is ip kineticss, which compel rolling users to often alter information science references. In add-on to the receiver-based operation, we besides suggest a intercrossed attack, which allows a battery-powered nomadic device to switch the Traffic Redundancy Elimination calculation overhead back to the cloud by triping a sender-based end-to-end Traffic Redundancy Elimination similar to to formalize the receiver-based Traffic Redundancy Elimination construct, we implemented, tested, and performed realistic experiments with battalion within a cloud environment. Our experiments show a cloud cost lessening achieved at a logical client effort while deriving extra bandwidth nest eggs at the client side. The execution codification, over 25 000 lines of degree Celsius and Java, can be obtained from our execution utilizes the transmission control protocol options field, back uping all tcp-based applications such as web, picture straffic redundancy riddance aming, p2p, e-mail, etc.

Looking At Islamic Economics And Finance Finance Essay - Free Essay Example

Sample details Pages: 7 Words: 2230 Downloads: 3 Date added: 2017/06/26 Category Finance Essay Type Narrative essay Did you like this example? Meaning Islamic Economics and Finance: Islamic economics and finance has emerged as a discipline separate from the general science of economics and finance in the wake of islamisation of Islamic business industry. It is a system of finance that is bound by religious laws that prevent the taking of interest payments which in Arabic called Riba. Islamic economics and Finance is broader term which includes a banking system that isÂÂ  based onÂÂ  the principles of Shariah and guided by Islamic principles. Don’t waste time! Our writers will create an original "Looking At Islamic Economics And Finance Finance Essay" essay for you Create order Two basic principles behind Islamic bankingÂÂ  are sharing of profit and loss and, significantly,ÂÂ  the prohibition of the collection and payment of interest. Collection and payment of interest is strictly prohibited in Islam. If it is prohibited to take, it is also prohibited to give. Islamic Economics and Finance has many operational areas like Islamic banking, Islamic Investment, Islamic real estate, Takaful/Insurance, Asset Management etc. The elimination of interest from the economic system is meant to promote economically just, socially fair, and ethically correct dealings according to Islamic principles, foster the solidarity and cohesion of the Muslim ummah, harmonise trade, create powerful economic incentives, and bring about cooperation and co-participation in all walks of life. In formulating its fundamental principles, Islamic economics system seeks to fuse Islamic religion with economic science; that is, it tries to combine the study of economic pheno menon of ordinary business of life with religious beliefs, ethical norms, moral ideals, rules and laws, thus putatively believing that the social science of economics is a secular discipline which does not concern itself with value judgements, and that Islamic economics is a plausible alternative to modern economics since it is based on the values, norms and principles of Islam. History Islamic Economics and Finance: Islamic economics and finance is as old as Islam itself. Throughout the fourteen centuries of Islamic history, we find a continuity of works in which economic issues are discussed in the light of the Shariah. Most of these discussions lay buried, however, in the vast literature on the exegesis of the Quran (that is, Tafsir), commentaries on Hadith, principles of jurisprudence (usul al-fiqh), and law (fiqh). No effort has been made to dig out this material and present it systematically. There is another genre of works devoted exclusively to statecraft and social organization. These and the works on moral philosophy and historiography received some attention when the new born social sciences entered the curricula of universities in the Muslim world and scholars started looking for the Islamic heritage in these fields. Some orientalists have also paid special attention to the political and economic thought of early Muslim thinkers. But we do not have, till date, a single comprehensive book on the history of economic and finance in Islam. We do have, however, a number of papers, mostly written after the middle of this century, on the economic thinking of some eminent Islamic scholars in the past. Lets discuss a little about its journey so far. Even before the invention of money, people used to deposit valuables such as grain, cattle and agricultural implements and, at a later stage, precious metals such as gold for safekeeping with religious temples. Around the 5th century BC, the ancient Greeks started to include investments in their banking operations. Temples still offered safe-keeping, but other entities started to offer financial transactions including loans, deposits, exchange of currency and validation of coins. Financial services were typically offered against the payment of a flat fee or, for investments, against a share of the profit. The views of philosophers and theologians on interest have always ranged from an absolute prohibition to the prohi bition of usurious or excess interest only, with a bias towards the absolute prohibition of any form of interest. The first foreign exchange contract in 1156 AD was not just executed to facilitate the exchange of one currency for another at a forward date, but also because profits from time differences in a foreign exchange contract were not covered by canon laws against usury. In a time when financial contracts were largely governed by Christian beliefs prohibiting interest on the basis that it would be a sin to pay back more or less than what was lent, this was a major advantage. Islamic Banking: The first instance of Islamic banking came into the picture in Egypt in 1963. The pioneering efforts by Ahmad El Najjar brought this bank into existence, whose key principle was profit sharing (non-interest based philosophy of Shariah). By the end of 1976 there were 9 such banks in the country. These banks neither charged nor paid interest but their activities were mostly limited to trade and industries where these banks invested directly or as partners of depositors. Hence, functionally these banks were working more as financial institutions rather commercial banks. In 1971, Nazir Social Banks is known to be the first commercial bank in Egypt, though its charter never made references to Shariah. The first bank explicitly based on Shariah principles was established by the Organization of Islamic countries (OIC) in 1974, called Islamic Development Bank (IDB). This bank was primarily engaged in intergovernmental activities for providing funds for development projects running into mem ber countries. Its business model involved fees for financial services and profit sharing financial assistance for projects. The practice of Islamic banking did not start at the national level. Instead, individual Islamic banks were established in a number of countries during the second half of the Seventies. These individual Islamic banks had to operate within the economic and legal framework of their respective countries. They had also to face competition from interest-based banks, which were well-entrenched in the system. This environment provided no effective protection against the moral hazards attending upon a sharing-based system of financial intermediation. The low levels of honesty and trustworthiness in the market, the poor system of audits and accounts, lack of means for monitoring a business and, last but not least; failure of the judiciary to help the financing agencies in case of default by fund-users, were some of the factors inhibiting the practice of profit-shari ng by the newly established Islamic banks. We learned little about Islamic Economics and Finance and its history. We will discuss now about its relevance of Islamic Economics and Finance in todays life. To know the relevance of Islamic Economics and Finance, we should know the important elements of it. These are the elements which make it more effective in compare to the current conventional system. Conventional system doesnt address the following requirement of their people. However, Islamic Economics and Finance does: Disclosure of cost on transactions Islamic Finance is based on a set of simple truth that all businesses must abide by. For example, under Islamic Finance all financial transactions must disclose the cost and the profit to the buyer. And the determination of cost must include all of your cost. You are prohibited from hiding some of your cost. Full disclosure of pricing is critical to Islamic Finance and what constitutes a good free market. Existence of subject matter Another important principle of Islamic Finance is that all transactions must be supported by the physical existence of the subject of the trade. Contrast this to Wall Street which trades in commodities with no real existence of the commodity. It is now estimated that paper trading in gold is leveraged by more than 30 to 1 in terms of the actual physical gold that exists to support the trades. Constructive Possession Another important rule of Islamic Finance is constructive possession for every financial transaction. What this means is that you must have some ownership stake in what it is you are selling. You cannot sell something that you do not own. If you do, then you have introduced enormous risk and speculation into the marketplace. Under Islamic Economics and Finance this is disallowed and termed as Gharar. Existence of Value Islamic Finance also prohibits the selling of something that has no assigned value. For example, you cannot enter into a business transaction that someone can readily obtain for free or no-one in the marketplace has a use for. All objects of a transaction shall have some perceived value by someone within the marketplace. Things that have no use to anyone are not allowed under Islamic Finance. Trusteeship The idea of trusteeship has been central to all religious views of the economy. Islam reinforced the view that mans ownership of resources is held as a trust, the real owner being God, the Creator, to whom the trustee is accountable. The idea of trusteeship distinguishes the religious/Islamic approach to economics from materialistic approaches like capitalism and socialism. It effectively rules out both extremes -laisses faire and collectivisation-while introducing a moral-spiritual element into the ordinary business of life. The idea is made practical by rules governing individual behaviour and public policy. Helping Behaviour Mankind are Gods dependants, so the most beloved of people in the Sight of Allah are those who do good to His dependants. (Mishkat, Bab al-Shafqah wal-Rahmah alal-Khalq). Helping behaviour is required because of the interdependent nature of mans life. There is no fulfilment in life without interaction with others; individual felicity requires socialization. The exclusive pursuit of self-interest in social relations is counterproductive; it defeats its own purpose. Men serve their individual and collective interests best when each individual cares for the welfare of others while striving to protect and promote his own interest. This is what religion teaches. We gain through giving; when everyone is keen only to acquire and unwilling to give, no one acquires anything. So the wealth increasing through interest and decreasing through charitable giving is an illusion. The reality is different. Social wealth increases when the rich give away part of their wealth to the needy se eking no return save the Pleasure of Allah. An individual may not realise this, as he does not experience it directly and instantaneously. This is why the motivation for charitable giving is weak. Nevertheless, faith does what personal experience might have done, moving men to charity. Those who lack faith and a vision of the Hereafter behave otherwise, as noted in 107:1-3. Moderation Moderation in consumption is another feature of Islamic economics. Islam discourages ostentatious living and indulgence in luxuries. There are no specific quantitative limits to the consumption of what is permissible, but one should take into consideration what is available to others before one avails oneself of the good things of life. This also refers till some extent to all measures that improve the social order of the community. These include welfare policies, comfortable transportation, the provision of free and accessible healthcare etc. Decision by Consultation Men are free to make private economic decisions individually, but public choice and collective decisions must be based on consultation. This is implied in the Qurans characterization of Muslims as a people whose rule (in all matters of common concern) is consultation among themselves (42:39). But the community has been especially cautioned regarding the allocation of offices and the dispensation of justice: Behold, God bids you to deliver all that you have been entrusted with unto those who are entitled thereto, and whenever you judge between people, to judge with justice. Verily, most excellent is what God exhorts you to do, for God is all-hearing, all-seeing! (4:58) The subject of ensuring an adequate supply of public goods has been approached by modern economics within the framework of selfish behaviour, focusing on the free-rider problem. The Islamic doctrine of al-fard al-kifai, or socially obligatory duties, seeks to take care of the matter through voluntary action comp lemented by state action. One significant expression of this tendency in Islamic history has been the proliferation of charitable endowments (waqf) devoted to education, health care and providing for the needy, etc. In general, the doctrine of socially obligatory duties has boosted the role of the voluntary sector in Islamic economies. Coupled with Islams strong condemnation of hoarding and of all collusion between sellers to the detriment of customers, socially obligatory duties build those bridges between self-interest and public interest that are so vital for peace and prosperity in human society. The doctrine implies the valuable insight that the only durable basis for the protection and promotion of the public interest is orienting Individuals towards doing their duty. Treating Wealth as Means Islam looks at economic well-being as a means to peace, freedom from hunger-and freedom from fear of, or domination by, any being other than Allah. Beyond the satisfaction of basic needs, the ultimate objectives of earning and spending money are moral and spiritual. This rule out the seeking of economic gains at the cost of moral and spiritual values, both at the individual and at the national level. It is against Islamic rationality to hoard money. It follows that savings, i.e., what is left after Consumption and charitable giving, must be put to good use. One who cannot undertake productive enterprise himself can do so in partnership with others, or he can supply funds on a profit-sharing basis. Men can also borrow and lend, but the lender cannot claim an increment on the principal, since interest is prohibited. Also prohibited is gambling. Men should seek to avoid these and other prohibited means, such as cheating, exploitation, coercion, etc., when making money. Their freedo m to make monetary and financial arrangements is constrained only by these prohibitions and by the general Islamic tendency to treat money as a means to the good life.