Romeo And Juliet - Violence Essays (511 words) -

Romeo and Juliet - Violence Romeo and Juliet - Violence Romeo and Juliet, by Shakespeare, is a play which shows how prejudice leads to escalating violence. Prejudice leads to violence shown in the play when the feuding families, the Montagues and Capulets fight. In each case, disruption, fighting, injuries and death occur. Also, the prejudice against the two families never got resolved because they were enemies. The prejudice started in Act one Scene one, when the Capulets and Montague servants confronted each other. Then the Capulets servants insult the Montagues. Which lead to a street brawl of the two feuding families. Furthermore in Act three Scene one, the prejudice between the families get worse. When Tybalt wanted revenge with the Montagues, he then confronted Romeo and Mercutio and started a duel. In addition the prejudice between families got even worse, when Tybalt kills Mercutio. Also, in Act five Scene three, Tybalt challenges Romeo to fight and Romeo kills him. Which lead to prejudice between the families. The street in Verona, a public place, is where the prejudice starts between the two families. In Act one Scene one, Sampson and Gregory servants for the Capulets, insulted the Montagues servants Balthasar and Abraham by biting his thumb at him. This leads to a fight, which involves the Lord's of both families and the Prince. No death occurred, but the families attitudes against each other were worse then before. Which caused a lot of prejudice against the families that lead to violence. In like manners, another duel between the two feuding families start up again in the street of Verona in Act three Scene one. When Mercutio and Benvolio friends of Romeo, are confronted by Tybalt, who is still prejudice against the Montagues. Tybalt thinks that they crashed the Capulets ball and know he wants revenge. Mercutio and Tybalt fight between each others. Now Romeo arrives trying to stop the arguments. Tybalt draws his sword and challenges Romeo. Romeo refuses to fight and Mercutio stops in to meet Tybalt challenges. Romeo again, steps in to stop the fighting, but Tybalt stabs Mercutio under Romeo's arm. Mercutio from this action dies from his injury and this caused disruption between the families which lead to prejudice. Instead of a Capulet killing a Montague, in Act five Scene three, a Montague kills a Capulet as prejudice leads to violence. In the Capulets Tomb at night, Paris, a young nobleman, kinsman to the Prince has come to pay his respect to his "lost" Juliet. When he hears the footstep of his enemies Romeo and Balthasar. Paris thinks Romeo has come to desecrate Juliet's grave in act of the prejudice against them. While young Romeo was only trying to see his only love dead.. But Paris didn't know so he challenges Romeo to a fight and Romeo kills Paris. This event was caused due to prejudice that lead to violence which included injuries, death and disruption. From examining Romeo and Juliet, it is evident that the play shows how prejudice leads to escalating violence when the opening brawl started by the servants, the duel between Mercutio and Tybalt and Romeo and Paris. So it is evident that Romeo and Juliet, is a play that shows how prejudice leads to escalating violence between the feuding families.

Hannah Adams, American Historian and Writer

Hannah Adams, American Historian and Writer Hannah Adams Facts Known for:  first American author to make a living from writing; pioneer historian of religion who presented faiths on their own termsOccupation:  writer, tutorDates:  October 2, 1755 – December 15, 1831Also known as: Miss Adams Background, Family: Mother: Elizabeth Clark Adams (died when Hannah was 11)Father: Thomas Adams (merchant, farmer)Siblings: Hannah was born second of five siblings John Adams was a distant relative Education: Educated at home and self-educated Marriage, Children: Never married Hannah Adams Biography: Hannah Adams was born in Medfield, Massachusetts. Hannah’s mother died when Hannah was about 11 and her father remarried, adding four more children to the family.   Her father had inherited wealth when he inherited his father’s farm, and he invested it in selling â€Å"English goods† and books.   Hannah read extensively in her father’s library, her poor health preventing her from attending school. When Hannah was 17, a few years before the American Revolution, her father’s business failed, and his fortune was lost.   The family took in divinity students as boarders; from some, Hannah learned some logic, Latin and Greek.   Hannah and her siblings had to make their own livings.   Hannah sold bobbin lace she had made and taught school, and also began to write.   She kept up her reading, even while contributing to the support of her siblings and her father. History of Religions A student gave her a copy of a 1742 historical dictionary of religions by Thomas Broughton, and Hannah Adams read it with great interest, following up on many topics in other books.   She reacted with â€Å"disgust† to the way in which most authors treated the study of the denominations and their differences: with considerable hostility and what she called a â€Å"want of candor.†Ã‚   And so she compiled and wrote her own collection of descriptions, trying to depict each as its own proponents might do, using the sect’s own arguments. She published her resulting book as An Alphabetical Compendium of the Various Sects Which Have Appeared from the Beginning of the Christian Era to the Present Day in 1784. The agent who represented her took all the profits, leaving Adams with nothing.   While teaching school for income, she continued to write, publishing a pamphlet about women’s role in wartime in 1787, arguing that women’s role was different from men’s.   She also worked to get a United States copyright law passed – and was successful in 1790. In 1791, the year after the copyright law passed, the minister of King’s Chapel in Boston, James Freeman, helped her develop a list of subscribers so she could publish an extended second edition of her book, this time called A View of Religion and adding two parts to cover religions other than the Christian denominations. She continued to update the book and issue new editions. Her research included a wide correspondence.   Among those she consulted were Joseph Priestley, a scientist and Unitarian minister, and Henri Grà ©goire, a French priest and part of the French Revolution, who helped her with her subsequent book on Jewish history. New England History and a Controversy With her success in the history of religions, she took on the history of New England. She issued her first edition in 1799.   By that time, her eyesight had largely failed, and it was very difficult for her to read. She adapted her history of New England by creating a shorter edition, for schoolchildren, in 1801. In the course of that work, she found that the Rev. Jedidiah Morse and the Rev. Elijah Parish published similar books, copying parts of Adams’ New England history.   She tried to contact Morse, but that resolved nothing.   Hannah hired a lawyer and filed a lawsuit with the help of friends Josiah Quincy, Stephen Higgenson and William S. Shaw.   One of the ministers defended his copying, on the grounds that women should not be writers. The Rev. Morse was a leader of the more orthodox wing of Massachusetts Congregationalism, and those who supported a more liberal Congregationalism supported Hannah Adams in the ensuing dispute.   Ã‚  The result was that Morse was to pay damages to Adams, but he did not pay anything.   In 1814, both he and Adams published their versions of the dispute, believing the publication of their stories and the related documents would clear each of t heir names. Religion and Travels In the meantime, Hannah Adams had become closer to the liberal religious party, and had begun to describe herself as a Unitarian Christian.   Her 1804 book on Christianity reflects her orientation.   In 1812, she published a more in-depth Jewish history.   In 1817, a considerably edited version of her first religious dictionary was published as A Dictionary of All Religions and Religious Denominations. While she never married and did not travel very far – Providence the limit – Hannah Adams spent a good deal of her adult life visiting acquaintances and friends as a house guest for extended visits.   This permitted her to make connections which were begun and extended in correspondence through letters.   Her letters show extensive correspondence with other educated women of New England, including Abigail Adams and Mercy Otis Warren.   Hannah Adams’ distant cousin, John Adams, another Unitarian and a U.S. President, invited her to a two-week stay at his Massachusetts home. Respected for her writing by others in New England literary circles, Adams was admitted to the Boston Athenaeum, an organization for writers. Death Hannah died in Brookline, Massachusetts, on December 15, 1831, shortly after finishing writing her memoirs. Her interment was at Cambridge’s Mount Auburn Cemetery in November of the following year. Legacy Hannah Adams’ memoirs were published in 1832, the year after she died, with some additions and editing by her friend, Hannah Farnham Sawyer Lee.   It is a source for insight into the daily culture of the educated class of New England, in which Hannah Adams moved. Charles Harding painted a portrait of Hannah Adams for display in the Boston Athenaeum. Hannah Adams’ contribution to the field of comparative religion was virtually forgotten, and her Dictionary was long out of print.   In the 20th century, scholars began to attend to her work, seeing her unique and pioneering view of religions at a time when the prevailing view was mostly defenses of a scholar’s own religion over others. Adams’ papers and those of her family can be found at the Massachusetts Historical Society, New England Historic Genealogical Society, Schlesinger Library of Radcliffe College, Yale University and New York Public Library. Religion: Unitarian Christian Writings by Hannah Adams: 1784: An Alphabetical Compendium of the Various Sects Which Have Appeared from the Beginning of the Christian Era to the Present Day 1787: Women Invited to War (pamphlet)1791: View of Religious Opinions.   The three parts were: An Alphabetical Compendium of the Various Sects Which Have Appeared from the Beginning of the Christian Era to the Present DayA Brief Account of Paganism, Mohammedanism, Judaism, and DeismAn Account of the Different Religions of the World 1799: A Summary History of New England 1801:   An Abridgment of the History of New England 1804:   The Truth and Excellence of the Christian Religion Exhibited 1812: History of the Jews 1814: A Narrative of the Controversy between the Rev. Jedidiah Morse, D. D., and the Author 1817: Dictionary of All Religions and Religious Denominations (a fourth edition of her View of Religious Opinions)1824: Letters on the Gospels 1831/2: A Memoir of Miss Hannah Adams, Written by Herself. With Additional Notices by a Friend Books and Other Resources About Hannah Adams: There is no historical biography of Hannah Adams at this writing.   Her contributions to literature and to the study of comparative religion have been analyzed in several journals, and contemporary journals mention the publication of her books and sometimes include reviews. Two other documents on the controversy over copying Adams’ New England history are: Jedidiah Morse. An Appeal to the Public. 1814Sidney E. Morse. Remarks on the Controversy between Doctor Morse and Miss Adams. 1814

Critical analysis based on movie Jesus Camp Essay

Critical analysis based on movie Jesus Camp - Essay Example She brings a religious tract over to a suddenly befuddled blond, telling her "Hi, um, God's just telling me that you're on his mind and he just wants to take you and he just wants to love on you and he has special plans for your life." As the blond responds with a kind, yet confused "thank you," Rachael is congratulated by her mentor for listening to the voice of God and bravely sharing her love for Jesus with a lost soul. A weeping Tory, after a particularly emotional meeting, holds the microphone feebly as she cries with all the strength in her heart "I just pray for a change over our nation," illustrating the hidden political agenda with which she has been indoctrinated. At one point in the film, as the religious world crosses into the political realm, Levi states, "America is supposed to be God's nation." Pastor Becky claims that she "can go into a playground of kids that don't know anything about Christianity, lead them to the Lord in a matter of no time at all, and just moments later make them be seeing visions and hearing the voice of God." On all levels she appears to sincerely believe in her mission, though statements such as "They're so usable in Christianity" point to the frightening view of a larger "army of the Lord." She tells children that in the old days (under the Laws of God) "Harry Potter would've been put to death," a rousing call for exclusion, especially a few scenes later when several children tell another child that he resembles Harry Potter. In one scene she has the children "pray over" a cardboard cutout of George W. Bush, who is lionized in parts of the film. Michael Papantonio, who is the first person introduced...A weeping Tory, after a particularly emotional meeting, holds the microphone feebly as she cries with all the strength in her heart â€Å"I just pray for a change in our nation,† illustrating the hidden political agenda with which she has been indoctrinated. At one point in the film, as the religious world crosses into the political realm, Levi states, â€Å"America is supposed to be God’s nation.† Pastor Becky claims that she â€Å"can go into a playground of kids that don’t know anything about Christianity, lead them to the Lord in a matter of no time at all, and just moments later make them be seeing visions and hearing the voice of God.† On all levels, she appears to sincerely believe in her mission, through statements such as â€Å"They’re so usable in Christianity† point to the frightening view of a larger â€Å"army of the Lord.† She tells children that in the old days â€Å"Harry Potter would’ve been put to death,† a rousing call for exclusion, especially a few scenes later when several children tell another child that he resembles Harry Potter. In one scene she has the children â€Å"pray over† a cardboard cutout of George W. Bush, who is lionized in parts of the film. Michael Papantonio, who is the first person introduced in the film, presents a more moderate view of Christianity. Accusing the religious right of â€Å"dividing this country,† he presents an alternate view, one where the love espoused by Christianity is not tainted by the intolerance and agendas of the far-right as personified by Pastor Becky.

The Yellow Wallpaper - Trauma of Charlotte Gilman Essay

The Yellow Wallpaper - Trauma of Charlotte Gilman - Essay Example Charlotte Gilman casts an almost cynical eye on the social structure as she highlights how some women have themselves set and incorporate these definitions in their livelihood. This is evident as she comments on the attitude of the doctor’s sister, â€Å"There comes John's sister. Such a dear girl as she is, and so careful of me! I must not let her find me writing. She is a perfect and enthusiastic housekeeper, and hopes for no better profession. I verily believe she thinks it is the writing, which made me sick!† (Gilman, 4) She is not allowed to cultivate her talent and passion for writing. This put an imaginary iron bar around her life which is practically enclosed in a room with yellow wallpaper. Dr. Mitchell, a neurosurgeon prescribes the ‘Rest cure’ process that brings out the belittling gesture of men towards women. The doctor always asks his wife to rest in order to be cured and makes this a weapon which can prevent her from nurturing her writing tal ents. This gradually crushes her self-esteem as he gains dictatorship over her life. This cure requires total rest, feeding and isolation. One instance of his sweet talk may be quoted as follows: â€Å"He says no one but myself can help me out of it; that I must use my will and self-control and not let any silly fancies run away with me† (Gilman, 6). She talks about the dominating care of her husband as she says, â€Å"He is very careful and loving, and hardly lets me stir without special direction†¦ There comes John, and I must put this away, --he hates to have me write a word. We have been here two weeks, and I haven't felt like writing before, since that first day. I am sitting by the window now, up in this atrocious nursery, and there is nothing to hinder my writing as much as I please, save lack of strength† (Gilman 2) She illustrates how, despite having the perfect ambience to write, her husband’s domineering presence makes her weak to pursue the same . She is nervous and cannot gather the strength to take out the paper and pen to write. Gilman highlights the growing nervousness that is brought about through constant loving domination rendered by her husband at home. Owing to the fact that John would not encourage her writing, let alone appreciate them, she gradually suffers from low-self esteem. The following lines bring this out: â€Å"But these nervous troubles are dreadfully depressing. John does not know how much I really suffer. He knows there is no REASON to suffer, and that satisfies him. Of course it is only nervousness. It does weigh on me so not to do my duty in any way! I meant to be such a help to John, such a real rest and comfort, and here I am a comparative burden already!† (Gilman, 3) She has to wear a facade and cannot even let out her frustration in front of her husband. This adds to the pain. The work represents the Cult of Womanhood, which ties up the women folk to the ambience of the home and family. Here women have been confined to the defined parameters that have been set by men. Gilman talks about the time when constant domination is negatively affecting her creativity, as she has to put in the extra effort in order to overcome the mental set back and arouse the self-encouragement within her. The following lines make the state of her mental condition clear: â€Å"I did write for a while in spite of them; but it DOES exhaust me a good

In Vivo And In Vitro Experimental Research Essay

In Vivo And In Vitro Experimental Research - Essay Example Despite this, in vitro studies can be very difficult to extrapolate from the results to the intact organism. Caution must be exercised not to over-interpret the results in the case of in vitro experiments. For example, an investigation of a bacterial can be positive in a controlled environment but be ineffective in a natural environment.  Despite this, in vitro studies can be very difficult to extrapolate from the results to the intact organism. Caution must be exercised not to over-interpret the results in the case of in vitro experiments. For example, an investigation of a bacterial can be positive in a controlled environment but be ineffective in a natural environment.  Ã‚  On the other hand, in vivo experiments gives a better picture of what is going on inside the organism cell.    All cells contain some machinery can be important in the experiments.   It also can be a disadvantage side since it becomes practically hard to control all the parameters of a cell. Additionall y, living things tend to show variability, even with time, which is somehow hard to fully control. On the aspect of control, in vitro experiments is better as compared to in vivo especially when studying soluble molecules. It can be possible to add small amounts of molecules and maybe assess their binding knowing that no other molecules are interfering. However, this can be disadvantageous since some enzymes may require special conditions to work better which might be a bit hard to create in a test-tube.

Separation Between Church And State

Separation Between Church And State The concept of separation between the church and state refers to the strained relationship distance between organized religion and the nation state. The relationship between the Church and feudal state in the medieval era went through a series of developments, round about the end of Roman Empire down to the birth of Reformation. The Western world is shaped due to the struggle for power between the kings and Popes. With the idea of divine right monarchs ruled for centuries. Monarch began to use this to support the notion that king to rule not only his kingdom but also the churches within the kingdoms boundaries such notion can be known as caesaropapism. On the other hand, the catholic doctrine stating the Pope being the Vicar of Christ in earth is to have absolute power over the Church and also secondary over the state. Furthermore, the relationship between Church and State can be related as the institutional form of the relation between religion and politics(Answers). Due to this com plication, Church and State has been a remarkable concern of the Western and Christian. This is not only because Western secularization has desired a limit of powers that is to belong to the religious authorities, though its origins sprung form an earlier period, during the advancement of separate Church and State institutions in Christendom which were natural rivals to a level which was incomprehensible in the sphere of other well-known religions. Thus the conflict between Emperor and Pope was an important feature to Europe in the middle Ages of politics also during the twelfth, thirteenth, and fourteenth century the rivalry between the Guelphs and the Ghibellines was one of the greatest contest in Italian politics. Western society therefore has a great past of conflict between Church and State, which has helped advance the movement in anticlerical and secular spheres. Countless modern states and parties embrace the separation of Church and State, but a suspicion has often been att ached to predominantly Protestant countries Catholic politicians, such as John F. Kennedy, that they are, whatever they may say, religiously committed to extending the influence of their Church over the State.(Cambridge University) In ancient civilizations the segregation of political and religious orders was not given meaning. With the occurrence of Christianity, the concept of two separate orders emerged, on the bases of Jesuss command to Render unto Caesar what belongs to Caesars, and to God what belongs to God (Mark 12:17). The intense union of religion and politics, nevertheless, proceeded even after the victory of Christianity as emperors such as Constantine who exercised authority amongst both church and state. During the premature Middle Ages secular rulers claimed to rule by Gods grace, and later in the Middle Ages popes and emperors fought for global supremacy. During the Investiture Controversy the church clearly established distinct and separate secular and religious orders, which lead to the so-called papal monarchy foundation. The Reformation greatly weakened papal authority, and the pendulum swung toward the state, in addition many monarchs demanding to rule both the church and state by divine ri ght. Enlightenment thinkers, as evinced in the U.S and post-revolutionary France, influenced the concept of secular government. In Western Europe today all states protect and maintain freedom of worship along with the distinction between religious and civil authorities. However, during the Middle ages the Pope claimed the right to overthrow the Catholic Kings of Western Europe and often exercise these rights, because the kings where taking control over the churches in their border which turned out successfully sometimes and sometimes not, such cases were with Henry VIII of England and Henry III of Navarre. In the West, the matter of separation of church and state during the medieval period focused on monarchs who ruled in the secular sphere but violated the churchs rule of the spiritual sphere. For example, in 1530s Henry VIII, angered by the Catholic Churchs refusal to annual his marriage with his wife Catherine of Aragon, resolved to break with the Church thereby setting himself as the ruler of the new church of England; the Anglican Church, thereby ending the separation that had existed between Church and State in England. Of the many remarkable structural and ideological changes that have taken place in the European history, the French revolution renders an essential social shift in the relations between the people and the church as prosperous partner with the state. By discussing how the French Revolution produced a dramatic and structural restrain in the relation of the Church to the state, I do not intend to propose that the revolution ended in a complete separation of the church and state. It does, nevertheless, the contribution to the diminishing role of the Church in state and in public affairs are indicated by important factors such as the role of the nation-state has diminished. In early modern Europe, the churchs power over people was reduced by the birth of the sovereign state. In the role of religion in regards to a state, theres no doubt in mind that civil liberties for all citizens and the full protection of human rights can be endangered by religion. For instance, the rights of non-believers and supporters of other religions the right of homosexuals along with the rights of women, at the most basic level, this is mostly an issue of tolerance, we should not impose their moral values, beliefs, and practices on others if such people dont inflict harm, even if we think people act immorally from their religious point of view and neither should we draw a distinction among people when they think speak or act in ways that are conflicting with our own beliefs. But the problem goes beyond the level of relations between citizens. The question about the proper role and place of religion in a state isnt restricted to the dilemma of how we act toward each other in our daily lives. In a democratic state, the people interpret their beliefs in government policy and legi slation. Hence, I wonder to what extend people can use their religious beliefs as basis or reason for legislation. Religion appears in liberal theory first and foremost as an occasion for neutrality and tolerance. The initiation is supplemented by both the categorization of religion as essentially as a private issue and the belief that religion is in some sense survival from an earlier era not a field of vital growth within modernity. We should see religious internationalism both under the problematic structure of colonial and postcolonial missionary work and in the engagements shaped by Vatican II, peace movement and liberation theology.(Burleigh) To summarize all, the proper role of religion in a state is based on individuals and their distinctive religious beliefs and faith. It has become a stock phrase that the spread of modernity throughout the industrial west and much of the world beyond has developed a system of secular nation-states that actively promote science but refrain the advancement of religion. This idea is much in line with contemporary controversy over globalization, postmodernism, human rights and church-state relations. Yet the growing recognition that science is a cultural and social product would seem to weaken the asymmetry between religion and science upon which this modern notion of the state rests . Observers of politics in the early modern era took it for granted that a state conscious of its own interest would or at least out to guide the religious behavior of its subject. Until recently, similar hypothesis about the importance of state policy in religious activities have informed historical writing about Europes protestant and catholic reformation. But scholars of the last four decades or so has made it vivid that one cannot ima gine the religious life of the people as simply decided for by their rulers. The modern state advanced toward a concept of secularism, whereby a state or country purports to be officially neutral in matter of religion, supporting neither religion nor irreligion. Most modern states claim to treat all its citizens equally regardless of religion, and claims to avoid preferential treatment for a citizen from a particular religion or non-religion over other religions or non-religion. Secular states become secular either upon establishment of the state or upon secularization of state, for example Frances religious monopoly was politically challenged by secular institutions, which lead to the comprehensive victory of secularism. Historically, the process of secularizing a state typically involves granting religious freedom, disestablishing state religions, stopping pubic funds to be used for religion, freeing the legal system from religious control, freeing up the education system, tolerat ing citizens who change religion or abstain form religion, and allowing political leadership to come to power regardless of religious beliefs. Many states of nowadays are secular in practice may have legal mark of an earlier established religion. Secularism also has various forms that may coincide with some magnitude of official religiosity. Thus, in the Commonwealth Realms, the head of state is required to take a Coronation Oath swearing to sustain the Protestant faith. The United Kingdom also retains positions in its upper house for 26 senior clergymen of the prominent Church of England known as the Lords Spiritual. While Scotland is part of the United Kingdom the Scottish Parliament proclaimed Scotland a secular state but conserves the religious monarch. The reverse sequence can also occurs, a state can go from being secular to a religious state as in the case of Iran where the secularized state of the Pahlavi dynasts was replaced by the Islamic Republic. Over the last few decade s, there has been a trend towards secularism. In the modern period, the separation of the church and state and the exercise of secularization have brought about a movement away form folk pattern of ordered religion. Migration of ethnic groups as an end result of colonial expansion, the rise of modern capitalism and individualism have also brought about a much greater recognition of the multi-cultural nature of society and a significance upon personal choice with respect to the issue of religious affiliation. One consequence of thee western world has been the tendency to convince religion as importantly a private rather than a pubic matter.

The Killer Angels :: essays research papers fc

CONTENTS: -------------------------------------------------------------------------------- Terror Near the Tracks -------------------------------------------------------------------------------- Manhunt -------------------------------------------------------------------------------- Suspicious Angel -------------------------------------------------------------------------------- Surrender -------------------------------------------------------------------------------- Incarceration -------------------------------------------------------------------------------- Sentenced to Death -------------------------------------------------------------------------------- Bibliography -------------------------------------------------------------------------------- The Author -------------------------------------------------------------------------------- By the Same Author -------------------------------------------------------------------------------- Home Angel Maturino Resendez: The Railroad Killer by Joe Geringer Terror Near the Tracks One of the more romantic elements of American folklore has been the criss-crossing rail system of this country – steel rails carrying Americans to new territories across desert and mountain, through wheat fields and over great rivers. Carl Sandburg has flavored the mighty steam engine in elegant prose and Arlo Guthrie has made the roundhouse a sturdy emblem of America’s commerce. But, even the most colorful dreams have their dark sides. For nearly two years, a killer literally followed wheatfield America’s railroad tracks to slay unsuspecting victims before disappearing back into the pre-lit dawn. His modus operandi was always the same – he struck near the rail lines he illegally rode, then stowed away on the next freight train to come his way. Always ahead of the law. Angel Maturino Resendez, 39 years old, was apprehended early this month (July, 1999) after eluding state police for two years and slipping through a two-month FBI net until, after nine alleged murders, he was finally traced and captured by a determined Texas Ranger. Known, for apparent reasons, as "The Railroad Killer," Angel Resendez (who was known throughout much of the manhunt by the alias Rafael Ramirez) has been called "a man with a grudge," "confused," hostile" and "angry" by the police, the news media and psychiatrists. He is an illegal immigrant from Mexico who crossed the international border at will. Most of his crimes took place in central Texas, but he is suspected of having killed as far north as Kentucky and Illinois. Mugshot of Angel Resendez While he fits the mold of serial killers such as David Berkowitz and the Boston Strangler, Resendez killed more meditatively for something he needed: alcohol, drugs, a place to hide out, though usually money. He raped, but "sex seemed almost secondary," according to former FBI profiler John Douglas. Douglas calls Resendez "just a bungling crook †¦very disorganized," but one whose own disorganization worked well for him. Because his trail was haphazard, because he himself didn’t know where he was heading next, this directionless, drifting form of operation kept Resendez inadvertently ever-the-more elusive. FBI special agent Don K. Clark says that the manhunt was complicated by the fact that Resendez had "no permanent address" while continuing to travel unchecked "throughout the United States, Mexico and Canada.