Q1. Hackers based in Russia and other parts of the former Soviet Union have been
responsible for a large number of significant cyber fraud breaches since 2000
including Target and other major retailers in 2013. Why is this the case? Are they
the most significant groups committing cyber fraud currently?
Q2. Trolling is an interpersonal antisocial behaviour prominent within Internet
culture across the world. What has led to this prominence. What personality
traits are associated with Trollling.
Q3. What are most significant challenges for Australian law enforcement
investigating and prosecuting cyber crime?
Choose one
will need:
topic from those listed above. Note that whatever topic you select, you
a) A clear argument that answers your research question;
b) Relevant case studies and examples that support this argument;
c) Relevant theory and application of it to explain your argument that demonstrates
your understanding of Cyber Crime;
d) Use extensive references including peer-reviewed articles and other scholarly
sources;
e) Clearly demonstrate the research you have conducted not just offer unsupported
opinion.
Sample Solution
he mythic section of the ode, in which hospitality and guest-friendship â not institutionalized proxenia â are conjoined, when foreigners are welcomed to the new city of Opous (Ol. 9.67-69), supports my interpretation of proxenia at Lampromachosâ appearance. In fact, the settlement of foreigners (explicitly xenoi: Ol. 9.67) and the arete of Opous himself (Ol. 9.65-66; and the polis at Ol. 9.16) as well as one of the descendants of the new settlers (Patroklos, Ol. 9.70-76), have already appeared together in the odeâs narrative. Thus, Pindar comes to Opous because of the same qualities that have already characterized the polis and ethnos in the mythic narrative â he, like the xenoi in the myth, is attracted to the presence of the famous residents of the city, and its famous hospitality. Repetition and a cyclical perspective on Lokrian and Opountian history predominate in the structure of the ode, and so the rationale for Pindarâs visit seems to reinforce the identity of Epharmostosâ victory with the past history and mythology of his city and ethnos. Lampromachos is not included because of any political office, special relation, or involvement in the commissioning of the ode (all the suggestions of the scholiasts), but simply because of his status as an Opountian pan-Hellenic victor.[25] Regardless of the always vague, and impossible to prove historical circumstances surrounding the commissioning of the ode, the focus is on Opountian achievements in the victory catalogue, first in the single victory of Lampromachos, and then in the longer record of Epharmostosâ myriad victories â this is not proof of a civic commissioning, but rather exemplary of Pindarâs method of integrating victor with community.[26] Ol. 9 exemplifies the Pindaric tendency to merge oikos and polis â epinikian is a form of civic adornment by the wealthy after all. Merger, however, does not fully satisfy in the context of the ode, since the family in Ol. 9 is not simply combined with the polis; that, in athletics, is the normal state of affairs, because the angelia teams together individual, familial, and civic identities. [27] In Ol. 9, in contrast, Epharmostosâ family is absent, and the ethnos of Lokris and the polis of Opous replace the oikos of the victor. The presence of Lampromachos in the victory catalogue, in a place generally reserved for family achievements, as a result of his civic identity, indicates this replacement: the polis relegates family and positions itself as the family of the seemingly family-les>
he mythic section of the ode, in which hospitality and guest-friendship â not institutionalized proxenia â are conjoined, when foreigners are welcomed to the new city of Opous (Ol. 9.67-69), supports my interpretation of proxenia at Lampromachosâ appearance. In fact, the settlement of foreigners (explicitly xenoi: Ol. 9.67) and the arete of Opous himself (Ol. 9.65-66; and the polis at Ol. 9.16) as well as one of the descendants of the new settlers (Patroklos, Ol. 9.70-76), have already appeared together in the odeâs narrative. Thus, Pindar comes to Opous because of the same qualities that have already characterized the polis and ethnos in the mythic narrative â he, like the xenoi in the myth, is attracted to the presence of the famous residents of the city, and its famous hospitality. Repetition and a cyclical perspective on Lokrian and Opountian history predominate in the structure of the ode, and so the rationale for Pindarâs visit seems to reinforce the identity of Epharmostosâ victory with the past history and mythology of his city and ethnos. Lampromachos is not included because of any political office, special relation, or involvement in the commissioning of the ode (all the suggestions of the scholiasts), but simply because of his status as an Opountian pan-Hellenic victor.[25] Regardless of the always vague, and impossible to prove historical circumstances surrounding the commissioning of the ode, the focus is on Opountian achievements in the victory catalogue, first in the single victory of Lampromachos, and then in the longer record of Epharmostosâ myriad victories â this is not proof of a civic commissioning, but rather exemplary of Pindarâs method of integrating victor with community.[26] Ol. 9 exemplifies the Pindaric tendency to merge oikos and polis â epinikian is a form of civic adornment by the wealthy after all. Merger, however, does not fully satisfy in the context of the ode, since the family in Ol. 9 is not simply combined with the polis; that, in athletics, is the normal state of affairs, because the angelia teams together individual, familial, and civic identities. [27] In Ol. 9, in contrast, Epharmostosâ family is absent, and the ethnos of Lokris and the polis of Opous replace the oikos of the victor. The presence of Lampromachos in the victory catalogue, in a place generally reserved for family achievements, as a result of his civic identity, indicates this replacement: the polis relegates family and positions itself as the family of the seemingly family-les>
