Pick any clause in the United States Constitution (anything from Articles I-VII or any one of the 27 Amendments). A clause is never more than a single sentence. You are to write a high-quality research paper summarizing the arguments that have been made concerning that clause. Your paper should include the following (in separate sections)
- Summary and explanation of the meaning and significance of the clause given by any one of the following early writings on the Constitution
a. Hamilton, Madison, Jay. The Federalist Papers, 1788.
b. William Rawle, A View of the Constitution, 1829.
c. Joseph Story, Commentaries on the Constitution, 1833. - Summary of one Supreme Court case that addresses your clause. Be sure to quote and explain the most important passages of the court cases directly in your paper.
- Use of at least two scholarly journal articles on the clause (or the Heritage Guide to the Constitution.). Make sure you cite properly.
Sample Solution
Muharram is essentially recognised as a site of communication capable of producing a persuasive effect on creating a collective social identity and social reality through the projection of sanctioned behaviour and symbols. Being actively participated by both genders, individual emotions are transferred to a collective communication in the public space. Shah Abbasâ special taste for spectacles such as gladiatorial displays is observed in encouraging conflicts and fights between different socio-religious groups during the ceremonials to prevent them from against the central power.[20] This reinforcement of gender role in a civic aspect would have assist the Shah of regulating his harem. Weeping of the Imamâs supporters is seen as moral merit. Formulating the image of an ideal women of being morally inspiring and capable of preserving the line of Imams as Zaynab did at Karbala would affirm the orderliness at harem as well as announce the dignity of the children given birth at the harem. The predominant status of the Shah is therefore projected through the spectacle of the gendered ritual. The battle serves as a religious model for behaviour, role models for men and women are regulated in the spectacle of Muharram ceremony as a social framework. Public gatherings with utilization of theatrical devices such as the side drums and âalams have a powerful impact in stimulating multi-sensory feelings of the public. Gendered space in the Royal Maidan serves the means of maintaining social order. Safavid social laws and expectations for the opposite sexes are manifestoed in Muharram rituals. By emphasising on the role of men making great sacrifice of the religion, the Shah would be able to claimed his dignity as the male leader who has taken up the position of Imams fighting against their rivals for the state. During the processions, the Maidan had became the battlefield and the shah became the spiritual leader as Husayn himself. In contrast with the captivity of women by the troops of Yazid in the battle that recognised by the Shiites as a huge humiliation, it is the âheroicâ behavior of the male martyrdom the Shah would like to be projected in the spectacle in the capital city. A male dominance of space, especially important political and religious spaces must be addressed from the rituals which served as political propaganda of the Shah, especially in front of the Western travelers who the Shah processes eagerness of establishing a good relationship with in terms of diplomacy. Shah Abbas I infused his conception of power and kingship with the Shiite mourning rituals, the Muharram became a big festival in both civil and religious sense rather than limited to its devotional aspects.[21] The necessity of establishing legitimacy beyond dispute came to the foreground at the beginning of the Safavid rule. By claiming to being the representatives on earth of the Hidden Imams, the Shah is able to be the deputy on behalf of the Mahdi when he is absent. Its dynastic legitimacy pivoted no to the notion of the Shah being the perfect spiritual director, as we>
Muharram is essentially recognised as a site of communication capable of producing a persuasive effect on creating a collective social identity and social reality through the projection of sanctioned behaviour and symbols. Being actively participated by both genders, individual emotions are transferred to a collective communication in the public space. Shah Abbasâ special taste for spectacles such as gladiatorial displays is observed in encouraging conflicts and fights between different socio-religious groups during the ceremonials to prevent them from against the central power.[20] This reinforcement of gender role in a civic aspect would have assist the Shah of regulating his harem. Weeping of the Imamâs supporters is seen as moral merit. Formulating the image of an ideal women of being morally inspiring and capable of preserving the line of Imams as Zaynab did at Karbala would affirm the orderliness at harem as well as announce the dignity of the children given birth at the harem. The predominant status of the Shah is therefore projected through the spectacle of the gendered ritual. The battle serves as a religious model for behaviour, role models for men and women are regulated in the spectacle of Muharram ceremony as a social framework. Public gatherings with utilization of theatrical devices such as the side drums and âalams have a powerful impact in stimulating multi-sensory feelings of the public. Gendered space in the Royal Maidan serves the means of maintaining social order. Safavid social laws and expectations for the opposite sexes are manifestoed in Muharram rituals. By emphasising on the role of men making great sacrifice of the religion, the Shah would be able to claimed his dignity as the male leader who has taken up the position of Imams fighting against their rivals for the state. During the processions, the Maidan had became the battlefield and the shah became the spiritual leader as Husayn himself. In contrast with the captivity of women by the troops of Yazid in the battle that recognised by the Shiites as a huge humiliation, it is the âheroicâ behavior of the male martyrdom the Shah would like to be projected in the spectacle in the capital city. A male dominance of space, especially important political and religious spaces must be addressed from the rituals which served as political propaganda of the Shah, especially in front of the Western travelers who the Shah processes eagerness of establishing a good relationship with in terms of diplomacy. Shah Abbas I infused his conception of power and kingship with the Shiite mourning rituals, the Muharram became a big festival in both civil and religious sense rather than limited to its devotional aspects.[21] The necessity of establishing legitimacy beyond dispute came to the foreground at the beginning of the Safavid rule. By claiming to being the representatives on earth of the Hidden Imams, the Shah is able to be the deputy on behalf of the Mahdi when he is absent. Its dynastic legitimacy pivoted no to the notion of the Shah being the perfect spiritual director, as we>
