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Facility for Women, were opened between 1984 and 1989. Recall that it had taken more than a hundred years to build the first nine California prisons. In less than a single decade, the number of California prisons doubled. And during the 1990s, twelve new prisons were opened, including two more for women. In 1995 the Valley State Prison for Women was opened. According to its mission statement, it "provides 1,980 women's beds for California's overcrowded prison system." However, in 2002, there were 3,570 prisoners5 and the other two women's prisons were equally overcrowded. There are now thirty-three prisons, thirty-eight camps, six­teen community correctional facilities, and five tiny prisoner mother facilities in California. In 2002 there were 157,979 people incarcerated in these institutions, including approxi­mately twenty thousand people whom the state holds for immigration violations. The racial composition of this prison population is revealing. Latinos, who are now in the majority, account for 35.2 percent; African-Americans 30 percent; and white prisoners 29.2 percent.6 There are now more women in prison in the state of California than there were in the entire country in the early 1970s. In fact, California can claim the largest women's prison in the world, Valley State Prison for Women, with its more than thirty-five hundred inhabitants. Located in the same town as Valley State and literally across the street is the second-largest women's prison in the world— Central California Women's Facility—whose population in 2002 also hovered around thirty-five hundred.7If you look at a map of California depicting the location of the thirty-three state prisons, you will see that the only area that is not heavily populated by prisons is the area north of Sacramento. Still, there are two prisons in the town of Susanville, and Pelican Bay, one of the state's notorious super-maximum security prisons, is near the Oregon border.
California artist Sandow  Birk was inspired by the colonizing of the landscape by prisons to produce a series of thirty-three landscape paintings of these institutions and their surround­ings. They are collected in his book Incarcerated: Visions of California in the Twenty-first Century .gI present this brief narrative of the prisonization of the California landscape in order to allow readers to grasp how easy it was to produce a massive system of incarceration with the implicit consent of the public. Why were people so quick to assume that locking away an increasingly large proportion of the U.S. population would help those who live in the free world feel safer and more secure? This question can be for­mulated in more general terms. Why do prisons tend to make people think that their own rights and liberties are more secure than they would be if prisons did not exist? What other reasons might there have been for the rapidity with which prisons began to colonize the California landscape? Geographer Ruth Gilmore describes the expansion of pris­ons in California as "a geographical solution to socio-eco­nomic problems,"9 Her analysis of the prison industrial com­plex in California describes these developments as a response to surpluses of capital, land, labor, and state capacity. California's new prisons are sited on devalued rural land, most, in fact on formerly irrigated agricultur­al acres . . . The State bought land sold by big landowners. And the State assured the small, depressed towns now shadowed by prisons that the new, recession-proof, non-polluting industry would jump-start local redevelopment.10But, as Gilmore points out, neither the jobs nor the more general economic revitalization promised by prisons has
occurred. At the same time, this promise of progress helps us to understand why the legislature and California's voters decided to approve the construction of all these new prisons. People wanted to believe that prisons would not only reduce crime, they would also provide jobs and stimulate econom­ic development in out-of-the-way places. At bottom, there is one fundamental question: Why do we take prison for granted? While a relatively small proportion of the population has ever directly experienced life inside prison, this is not true in poor black and Latino communi­ties. Neither is it true for Native Americans or for certain Asian-American communities. But even among those people who must regrettably accept prison sentences—especially young people—as an ordinary dimension of community life, it is hardly acceptable to engage in serious public discussions about prison life or radical alternatives to prison. It is as if prison were an inevitable fact of life, like birth and death. On the whole, people tend to take prisons for granted. It is difficult to imagine life without them. At the same time, there is reluctance to face the realities hidden within them, a fear of thinking about what happens inside them. Thus, the prison is present in our lives and, at the same time, it is absent from our lives. To think about this simultaneous presence and absence is to begin to acknowledge the part played by ideology in shaping the way we interact with our social surroundings. We take prisons for granted but are often afraid to face the realities they produce. After all, no one wants to go to prison. Because it would be too agonizing to cope with the possibility that anyone, including our­selves, could become a prisoner, we tend to think of the prison as disconnected from our own lives. This is even true for some of us, women as well as men, who have already experienced imprisonment.
We thus think about imprisonment as a fate reserved for others, a fate reserved for the "evildoers," to use a term recently popularized by George W. Bush. Because of the per­sistent power of racism, "criminals" and "evildoers" are, in the collective imagination, fantasized as people of colon The prison therefore functions ideologically as an abstract site into which undesirables are deposited, relieving us of the responsibility of thinking about the real issues afflicting those communities from which prisoners are drawn in such dispro­portionate numbers. This is the ideological work that the prison performs—it relieves us of the responsibility of seri­ously engaging with the problems of our society, especially those produced by racism and, increasingly, global capitalism.What, for example, do we miss if we try to think about prison expansion without addressing larger economic devel­opments? We live in an era of migrating coiporations. In order to escape organized labor in this country—and thus higher wages, benefits, and so on—coiporations roam the world in search of nations providing cheap labor pools. This corporate migration thus leaves entire communities in shambles. Huge numbers of people lose jobs and prospects for future jobs. Because the economic base of these commu­nities is destroyed, education and other surviving social services are profoundly affected. This process turns the men, women, and children who live in these damaged communi­ties into perfect candidates for prison.In the meantime, corporations associated with the pun­ishment industry reap profits from the system that manages prisoners and acquire a clear stake in the continued growth of prison populations. Put simply, this is the era of the prison industrial complex. The prison has become a black hole into which the detritus of contemporary capitalism is deposited. Mass imprisonment generates profits as it devours social
wealth, and thus it tends to reproduce the very conditions that lead people to prison. There are thus real and often quite complicated connections between the deindustrialization of the economy—a process that reached its peak during the 1980s—and the rise of mass imprisonment, which also began to spiral during the Reagan-Bush era. However, the demand for more prisons was represented to the public in simplistic terms. More prisons were needed because there was more crime. Yet many scholars have demonstrated that by the time the prison construction boom began, official crime sta­tistics were already falling. Moreover, draconian drug laws were being enacted, and "three-strikes" provisions were on the agendas of many states.In order to understand the proliferation of prisons and the rise of the prison industrial complex, it might be helpful to think further about the reasons we so easily take prisons for granted. In California, as we have seen, almost two-thirds of existing prisons were opened during the eighties and nineties. Why was there no great outcry? Why was there such an obvious level of comfort with the prospect of many new prisons? A partial answer to this question has to do with the way we consume media images of the prison, even as the realities of imprisonment are hidden from almost all who have not had the misfortune of doing time. Cultural critic Gina Dent has pointed out that our sense of familiari­ty with the prison comes in part from representations of prisons in film and other visual media.The history of visuality linked to the prison is also a main reinforcement of the institution of the prison as a naturalized part of our social landscape.The history of film has always been wedded to the representation of incarceration. Thomas Edison's
first films (dating back to the 1901 reenactment pre­sented as newsreel, Execution of Czolgosz withPanorama of Auburn Prison} included footage of the darkest recesses of the prison. Thus, the prison is wedded to our experience of visuality, creating also a sense of its permanence as an institution. We also have a constant flow of Hollywood prison films, in fact a genre.11Some of the most well known prison films are: I Want toLivef Papillonr Cool Hand Luke, and Escape from Alcatraz.It also bears mentioning that television programming has become increasingly saturated with images of prisons. Some recent documentaries include the A&E series The BigHouse, which consists of programs on San Quentin, Alcatraz, Leavenworth, and Alderson Federal Reformatory for Women. The long-running HBO program Oz has man­aged to persuade many viewers that they know exactly what goes on in male maximum-security prisons.But even those who do not consciously decide to watch a documentary or dramatic program on the topic of prisons inevitably consume prison images, whether they choose to or not, by the simple fact of watching movies or TV. It is vir­tually impossible to avoid consuming images of prison. In 1997, I was myself quite astonished to find, when I inter­viewed women in three Cuban prisons, that most of them narrated their prior awareness of prisons—that is, before they were actually incarcerated—as coming from the many Hollywood films they had seen. The prison is one of the most important features of our image environment. This has caused us to take the existence of prisons for granted. The prison has become a key ingredient of our common sense. It is there, all around us. We do not question whether it should
exist. It has become so much a part of our lives that it requires a great feat of the imagination to envision life beyond the prison.This is not to dismiss the profound changes that have occurred in the way public conversations about the prison are conducted. Ten years ago, even as the drive to expand the prison system reached its zenith, there were very few cri­tiques of this process available to the public. In fact, most people had no idea about the immensity of this expansion. This was the period during which internal changes—in part through the application of new technologies—led the U.S. prison system in a much more repressive direction. Whereas previous classifications had been confined to low, medium, and maximum security, a new category was invented—that of the super-maximum security prison, or the supermax. The turn toward increased repression in a prison system, distinguished from the beginning of its history by its repres­sive regimes, caused some journalists, public intellectuals, and progressive agencies to oppose the growing reliance on prisons to solve social problems that are actually exacerbat­ed by mass incarceration.In 1990, the Washington-based Sentencing Project pub­lished a study of U.S. populations in prison and jail, and on parole and probation, which concluded that one in four black men between the ages of twenty and twenty-nine were among these numbers.12 Five years later, a second study revealed that this percentage had soared to almost one in three (32.2 percent). Moreover, more than one in ten Latino men in this same age range were in jail or prison, or on pro­bation or parole. The second study also revealed that the group experiencing the greatest increase was black women, whose imprisonment increased by seventy-eight percent.13 According to the Bureau of Justice Statistics, African-
Americans as a whole now represent the majority of state and federal prisoners, with a total of 803,400 black inmates—118,600 more than the total number of white inmates.14 During the late 1990s major articles on prison expansion appeared in Newsweek, Harper's, Emerge, and Atlantic Monthly. Even Colin Powell raised the question of the rising number of black men in prison when he spoke at the 2000 Republican National Convention, which declared George W. Bush its presidential candidate.Over the last few years the previous absence of critical positions on prison expansion in the political arena has given way to proposals for prison reform. While public dis­course has become more flexible, the emphasis is almost inevitably on generating the changes that will produce a bet­ter prison system. In other words, the increased flexibility that has allowed for critical discussion of the problems asso­ciated with the expansion of prisons also restricts this dis­cussion to the question of prison reform. As important as some reforms may be—the elimination of sexual abuse and medical neglect in women's prison, for example—frameworks that rely exclusively on reforms help to produce the stultifying idea that nothing lies beyond the prison. Debates about strategies of decarceration, which should be the focal point of our conversations on the prison crisis, tend to be marginalized when reform takes the center stage. The most immediate question today is how to prevent the further expansion of prison populations and how to bring as many imprisoned women and men as possible back into what prisoners call "the free world/' How can we move to decriminalize drug use and the trade in sexual services? How can we take seriously strategies of restorative rather than exclusively punitive justice? Effective alternatives involve both transformation of the techniques for addressing "crime" and of the social and economic conditions that track so many children from poor communities, and espe­cially communities of color, into the juvenile system and then on to prison. The most difficult and urgent challenge today is that of creatively exploring new terrains of justice, where the prison no longer serves as our major anchor.
Since the 1980s, the prison system has become increas­ingly ensconced in the economic, political and ideological life of the United States and the transnational trafficking in U.S. commodities, culture, and ideas. Thus, the prison industrial complex is much more than the sum of all the jails and prisons in this country. It is a set of symbiotic rela­tionships among correctional communities, transnational corporations, media conglomerates, guards' unions, and leg­islative and court agendas. If it is true that the contemporary meaning of punishment is fashioned through these relation­ships, then the most effective abolitionist strategies will contest these relationships and propose alternatives that pull them apart. What, then, would it mean to imagine a system in which punishment is not allowed to become the source of corporate profit? How can we imagine a society in which race and class are not primary determinants of pun­ishment? Or one in which punishment itself is no longer the central concern in the making of justice?An abolitionist approach that seeks to answer questions such as these would require us to imagine a constellation of alternative strategies and institutions, with the ultimate aim of removing the prison from the social and ideological landscapes of our society. In other words, we would not be looking for prisonlike substitutes for the prison, such as house arrest safeguarded by electronic surveillance bracelets. Rather, positing decarceration as our overarching strategy, we would try to envision a continuum of alterna­tives to imprisonment—demilitarization of schools, revital­isation of education at all levels, a health system that pro­vides free physical and mental care to all, and a justice sys­tem based on reparation and reconciliation rather than retri­bution and vengeance.The creation of new institutions that lay claim to the
space now occupied by the prison can eventually start to crowd out the prison so that it would inhabit increasingly smaller areas of our social and psychic landscape. Schools can therefore be seen as the most powerful alternative to jails and prisons. Unless the current structures of violence are eliminated from schools in impoverished communities of color—including the presence of armed security guards and police—and unless schools become places that encourage the joy of learning, these schools will remain the major conduits to prisons. The alternative would be to transform schools into vehicles for decaxceration. Within the health care sys­tem, it is important to emphasize the current scarcity of institutions available to poor people who suffer severe men­tal and emotional illnesses. There are currently more people with mental and emotional disorders in jails and prisons than in mental institutions. This call for new facilities designed to assist poor people should not be taken as an appeal to rein­stitute the old system of mental institutions, which were— and in many cases still are—as repressive as the prisons. It is simply to suggest that the racial and class disparities in care available to the affluent and the deprived need to be eradi­cated, thus creating another vehicle for decarceration.To reiterate, rather than try to imagine one single alter­native to the existing system of incarceration, we might envision an array of alternatives that will require radical transformations of many aspects of our society. Alternatives that fail to address racism, male dominance, homophobia, class bias, and other structures of domination will not, in the final analysis, lead to decarceration and will not advance the goal of abolition.It is within this context that it makes sense to consider the decriminalization of drug use as a significant component of a larger strategy to simultaneously oppose structures of
racism within the criminal justice system and further the abolitionist agenda of decarceration. Thus, with respect to the project of challenging the roleplayedby the so-called War on Drugs in bringing huge numbers of people of color into the prison system, proposals to decriminalize drug use should be linked to the development of a constellation of free, commu- nity-based programs accessible to all people who wish to tackle their drug problems. This is not to suggest that all peo­ple who use drugs—or that only people who use illicit drugs^need such help. However, anyone, regardless of eco­nomic status, who wishes to conquer drug addiction should be able to enter treatment programs.Such institutions are, indeed, available to affluent com­munities. The most well known program is the Betty Ford Center, which, according to its Web site, "accepts patients dependent on alcohol and other mood altering chemicals. Treatment services are open to all men and women eighteen years of age and older regardless of race, creed, sex, national origin, religion or sources of payment for care."130 However, the cost for the first six days is $1,175 per day, and after that $525 per day.131 If a person requires thirty days of treatment, the cost would amount to $19,000, almost twice the annual salary of a person, working a minimum-wage job.Poor people deserve to have access to effective, voluntary drug treatment programs. Like the Betty Ford program, their operation should not be under the auspices of the criminal justice system. As at the Ford Center, family members also should be permitted to participate. But unlike the Betty Ford program, they should be free of charge. For such programs to count as "abolitionist alternatives," they would not be linked—unlike existing programs, to which individuals are "sentenced"—to imprisonment as a last resort.The campaign to decriminalize drug use—from marijua­
na to heroin—is international in scope and has led countries such as the Netherlands to revise their laws, legalizing per­sonal use of such drugs as marijuana and hashish. The Netherlands also has a history of legalized sex work, anoth­er area in which there has been extensive campaigning for decriminalization. In the cases of drugs and sex work, decriminalization would simply require repeal of all those laws that penalize individuals who use drugs and who work in the sex industry. The decriminalization of alcohol use serves as a historical example. In both these cases, decrimi­nalization would advance the abolitionist strategy of decarceration—that is, the consistent reduction in the num­bers of people who are sent to prison—with the ultimate aim of dismantling the prison system as the dominant mode of punishment. A further challenge for abolitionists is to iden­tify other behaviors that might be appropriately decriminal­ized as preliminary steps toward abolition.One obvious and very urgent aspect of the work of decriminalization is associated with the defense of immi­grants' rights. The growing numbers of immigrants—espe­cially since the attacks on September 11, 2001—who are incarcerated in immigrant detention centers, as well as in jails and prisons, can be halted by dismantling the processes that punish people for their failure to enter this country without documents. Current campaigns that call for the decriminalization of undocumented immigrants are making important contributions to the overall struggle against the prison industrial complex and are challenging the expansive reach of racism and male dominance. When women from countries in the southern region are imprisoned because they have entered this country to escape sexual violence, instead of being granted refugee status, this reinforces the generalized tendency to punish people who are persecuted in
their intimate lives as a direct consequence of pandemics of violence that continue to be legitimized by ideological and legal structures.Within the United States, the "battered women's syn­drome" legal defense reflects an attempt to argue that a woman who kills an abusive spouse should not be convict­ed of murder. This defense has been abundantly criticized, both by detractors and proponents of feminism; the former do not want to recognize the pervasiveness and dangers of intimate violence against women and the latter challenge the idea that the legitimacy of this defense resides in the assertion that those who kill their batterers are not respon­sible for their actions. The point feminist movements attempt to make—regardless of their specific positions on battered women's syndrome—is that violence against women is a pervasive and complicated social problem that cannot be solved by imprisoning women who fight back against their abusers. Thus, a vast range of alternative strate­gies of minimizing violence against women—within inti­mate relationships and within relationships to the state— should be the focus of our concern.The alternatives toward which I have gestured thus far— and this is only a small selection of examples, which can also include job and living wage programs, alternatives to the disestablished welfare program, community-based recre­ation, and many more—are associated both directly and indirectly with the existing system of criminal justice. But, however mediated their relation might be to the current sys­tem of jails and prisons, these alternatives are attempting to reverse the impact of the prison industrial complex on our world. As they contest racism and other networks of social domination, their implementation will certainly advance the abolitionist agenda of decarceration.
Creating agendas of decarceration and broadly casting the net of alternatives helps us to do the ideological work of pulling apart the conceptual link between crime and punish­ment. This more nuanced understanding of the social role of the punishment system requires us to give up our usual way of thinking about punishment as an inevitable consequence of crime. We would recognize that "punishment" does not follow from "crime" in the neat and logical sequence offered by discourses that insist on the justice of imprisonment, but rather punishment—primarily through imprisonment (and sometimes death)—is linked to the agendas of politicians, the profit drive of corporations, and media representations of crime. Imprisonment is associated with the racialization of those most likely to be punished. It is associated with their class and, as we have seen, gender structures the punishment system as well. If we insist that abolitionist alternatives trouble these relationships, that they strive to disarticulate crime and punishment, race and punishment, class and pun­ishment, and gender and punishment, then our focus must not rest only on the prison system as an isolated institution but must also be directed at all the social relations that sup­port the permanence of the prison.An attempt to create a new conceptual terrain for imag­ining alternatives to imprisonment involves the ideological work of questioning why "criminals" have been constituted as a class and, indeed, a class of human beings undeserving of the civil and human rights accorded to others. Radical criminologists have long pointed out that the category "law­breakers" is far greater than the category of individuals who are deemed criminals since, many point out, almost all of us have broken the law at one time or another. Even President Bill Clinton admitted that he had smoked marijuana at one time, insisting, though, that he did not inhale. However,
acknowledged disparities in the intensity of police surveil­lance—as indicated by the present-day currency of the term "racial profiling" which ought to cover far more territory than "driving while black or brown"—account in part for racial and class-based disparities in arrest and imprisonment rates. Thus, if we are willing to take seriously the conse­quences of a racist and class-biased justice system, we will reach the conclusion that enormous numbers of people are in prison simply because they are, for example, black, Chicano, Vietnamese, Native American or poor, regardless of their ethnic background. They are sent to prison, not so much because of the crimes they may have indeed commit­ted, but largely because their communities have been crim­inalized. Thus, programs for decriminalization will not only have to address specific activities that have been criminal­ized—such as drug use and sex work—but also criminalized populations and communities. It is against the backdrop of these more broadly conceived abolitionist alternatives that it makes sense to take up the question of radical transformations within the existing jus­tice system. Thus, aside from minimizing, through various strategies, the kinds of behaviors that will bring people into contact with the police and justice systems, there is the ques­tion of how to treat those who assault the rights and bodies of others. Many organizations and individuals both in the United States and other countries offer alternative modes of making justice. In limited instances, some governments have attempted to implement alternatives that range from conflict resolution to restorative or reparative justice. Such scholars as Herman Bianchi have suggested that crime needs to be defined in terms of tort and, instead of criminal law, should be reparative law. In his words, "[The lawbreaker] is thus no longer an evil-minded man or woman, but simply a debtor, a liable person whose human duty is to take responsibility for his or her acts, and to assume the duty of repair."132There is a growing body of literature on reshaping sys­tems of justice around strategies of reparation, rather than retribution, as well as a growing body of experiential evi­dence of the advantages of these approaches to justice and of the democratic possibilities they promise. Instead of rehearsing the numerous debates that have emerged over the last decades—including the most persistent question, "What will happen to the murderers and rapists?"—I will conclude with a story of one of the most dramatic successes of these experiments in reconciliation. I refer to the case of Amy Biehl, the white Fulbright scholar from Newport Beach, California, who was killed by young South African men in Guguletu, a black township in Capetown, South Africa.In 1993, when South Africa was on the cusp of its transi­tion, Amy Biehl was devoting a significant amount of her time as a foreign student to the work of rebuilding South Africa. Nelson Mandela had been freed in 1990, but had not yet been elected president. On August 25, Biehl was driving several black friends to their home in Guguletu when a crowd shouting antiwhite slogans confronted her, and some of them stoned and stabbed her to death. Four of the men participating in the attack were convicted of her murder and sentenced to eighteen years in prison. In 1997, Linda and Peter Biehl—Amy's mother and father—decided to support the amnesty petition the men presented to the Truth and Reconciliation Commission. The four apologized to the Biehls and were released in July 1998. Two of them—Easy Nofemela and Ntobeko Peni—later met with the Biehls, who, despite much pressure to the contrary, agreed to see them.133 According to Nofemela, he wanted to say more about his own sorrow for killing their daughter than what had been possible during Truth and Reconciliation hearings. "I know you lost a person you love/7 he says he told them during that meeting. "I want you to forgive me and take me as your child."134The Biehls, who had established the Amy Biehl Foundation in the aftermath of their daughter's death, asked Nofemela and Peni to work at the Guguletu branch of the foundation. Nofemela became an instructor in an after­school sports program and Peni an administrator. In June 2002, they accompanied Linda Biehl to New York, where they all spoke before the American Family Therapy Academy on reconciliation and restorative justice. In a Boston Globe interview, Linda Biehl, when asked how she now feels about the men who killed her daughter, said, "I have a lot of love for them." After Peter Biehl died in 2002, she bought two plots of land for them in memory of her hus­band so that Nofemela and Peni can build their own homes.135 A few days after the September 11 attacks, the Biehls had been asked to speak at a synagogue in their com­munity. According to Peter Biehl, "We tried to explain that sometimes it pays to shut up and listen to what other peo­ple have to say, to ask; 'Why do these terrible things hap­pen?' instead of simply reacting."136

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