Visit this US history exam resources page and choose one of the sample responses from the free-response questions. Read one of the sample essays and complete the following evaluation. Think about the scoring guidelines and information about what makes a strong response. Then
select specific sections of the essay to rate and comment on. Comment on at least four areas of strength and/or weakness.

because everyone tends to get their feelings hurt if they don't agree with something someone is doing and vice versa. it's a major issue that needs to be dealt with, especially in the christian society. everyone thinks that christians hate gay people, because it is a sin, and christians "just hate everyone who sins and every one is going to hell for sinning"(saying that all in a sarcastic tone but i'm just going to go ahead and tell you why everything with that type of view on christians is wrong.

#1. christians do not hate gay people. and if they do, then that is their own personal problem. christians are not supposed to hate anyone. if you hate a neighbor (or any person basically), then that is as if you are hating jesus.

#2. being gay is in fact a sin according to the holy bible. it is in genesis. and no, the fact that it is a sin, does not mean that god hates you. he is grieved that a person is sinning against his word, but he still loves that person. in fact, christians are supposed to love everyone. we are supposed to love our enemies, but hate the sin they are doing. we love you and respect you, but we do not agree with every decision you make, is basically what i'm trying to say.

hope this you ! (:

paul willis (born 1950) is a british social scientist known for his work in sociology and cultural studies. paul willis' work is widely read in the fields of sociology, anthropology, and education, his work emphasizing consumer culture, socialization, music, and popular culture. he was born in wolverhampton[1] and received his education at the university of cambridge and at the university of birmingham. he worked at centre for contemporary cultural studies and subsequently at the university of wolverhampton. he was a professor of social/cultural ethnography at keele university. in the autumn of 2010, he left keele university and is now a professor at princeton university.

paul willis’s work has focused mainly, but not exclusively, on the ethnographic study of lived cultural forms in a wide variety of contexts. from highly structured to weakly structured ones, willis examines how practices of `informal cultural production` to produce and construct cultural worlds `from below`.[2]

trained in literary criticism at cambridge,[2] paul willis received his phd in 1972 from the centre for contemporary cultural studies at birmingham university where he remained as senior research fellow until 1981. he gave a paper at the 9th symposium of the natiohnal deviancy conference in january 1972 entitled 'a motor-bike subculture

during the 1980`s willis served as youth policy adviser to wolverhampton borough council in the english midlands. there he produced the youth review (published by the council and ashgate) which formed the basis for youth policy and for the formation of the democratically elected youth council, both still functioning. during the 1990s he served first as head of the division of media, communications and cultural studies, and then as a member of the professoriate at the university of wolverhampton. in 2000 willis co-founded the sage journal, ethnography. in 2003 willis was hired as a head professor of social and cultural ethnography at keele university.

though both had similar roots, they both took these similar bases & formed it into their own way. both the byzantine empire and ancient roman have similar aspects, but each one made it unique. both the byzantine empire and ancient romans had roman influences which affected their culture