What were the differences within the Civil Rights Movement after the death of Medgar Evers?

Medgar Evers was a Mississippi-born World War II veteran who returned to his native state to fight racism and segregation. As field secretary for the NAACP (National Association for the Advancement of Colored People), Evers continually risked his life to help African Americans register to vote and to push for integration. Hours after watching President Kennedy give a televised speech about civil rights, Evers was gunned down in the driveway of his house in June of 1963. He was able to crawl to his wife and children in his house but died shortly thereafter at the age of 37.
Protests erupted in Jackson, Mississippi, in response to his murder, and Nina Simone wrote the song "Mississippi, Goddam." These protests continued to swell until the March in Washington in August of 1963. Dr. Martin Luther King, Jr. called Medgar Evers's murder "shocking and tragic news" and said that Evers's murder would "make the Negroes more determined." King continued to push for progress though non-violent means.
However, as a result of Evers's death and the deaths of other leaders such as King, other leaders and future leaders of the movement became radicalized, and some eventually turned to the Black Power movement to advance civil rights. An example is Stokely Carmichael, who was the leader of SNCC (Student Nonviolent Coordinating Committee) and who later became a leader of the Black Panther Party. Carmichael later said in an interview that after the assassinations of Evers and King (in 1968), "the anger of the masses here had to be seriously appreciated. Our people were steaming with anger" (see the source in the link below). Ever's murder was a radicalizing force for leaders such as Carmichael and helped eventually turn the movement away from King's non-violent campaign toward the Black Power movement.
http://digital.wustl.edu/e/eii/eiiweb/car5427.0967.029stokleycarmichael.html

Why was conscription unethical in Germany during WWI?

Conscription occurs anytime a government imposes military enrollment on its citizenry. Conscription was a common practice for European nations during World War I, and Germany's system can be taken as a model. Men were drafted when they turned 20 and served for two years; they went into the reserves thereafter, with decreasing likelihood of being called up as they aged.
The benefits of such a system were exercised by the Germans themselves. They had a militarized population ready, as well as a large pool of recently trained reserves. As such, the German army was able to swell from eight hundred thousand to over 3.5 million in a 12-day period in August 1914. Impressive efficiency, to say the least.
Many question the ethics of German conscription on a variety of grounds. First, Germany's intentions in forming a military were expansionist, colonialist, and motivated by social Darwinism. As a result, the conscription is criticized by political thinkers and social justice advocates alike. Further, unlike the British, the Germans had no legal conduit for conscientious objectors. Others contend that conscription was unethical because it discriminated against women. Still yet, some hold that financial limitations prevented the military from drafting 100% of the eligible population, providing room for prejudicial military determination.
https://www.bl.uk/world-war-one/articles/recruitment-conscripts-and-volunteers

What is the significance of Jack refusing to give Piggy meat? Hint: It is not about Jack and Piggy's relationship. At whom is Jack really mad? What has caused his anger? In what manner can and does Jack get revenge?

After Jack and his hunters kill the first pig, Jack refuses to give Piggy any meat because he wants to punish Ralph for humiliating him for not keeping the fire going. Jack and his hunters were supposed to keep the signal fire (on top of the mountain) going while Ralph and the others built shelters on the beach. However, Jack and his hunters abandoned the fire to go off in search of a pig to hunt, and the fire goes out. While on the beach, Ralph and Piggy spot a ship in the distance but realize that the fire has gone out. When Jack and the hunters return, Ralph confronts Jack about the fire, and the boys argue about the situation. Jack and his hunters believe that meat was much needed since the boys had not eaten anything but fruit and the occasional crab or fish. Ralph and Piggy state that the signal fire is much more important considering they have no other way to communicate with passing planes or ships that they are stranded on the island. This causes tension and a struggle for power between Jack and Ralph. Ralph has been voted in as chief, but clearly, Jack is upset over losing to Ralph. Jack refusing to give Piggy any meat is a way to assert his power and act as the chief. Simon gives Piggy his portion of meat which angers Jack. Jack exclaims, "Eat! Damn you!" and gives Simon more meat (Golding 74). Jack also says, "I got you meat!" to the entire group of boys and causes an awkward silence (Golding 74). By saying this, Jack is showing that he believes he should be given more respect and power than Ralph, since he has killed a pig to feed everyone. Ultimately, Jack is upset at the fact that Ralph is chief.

What are examples of literary devices as well as their effect on the audience in act 3 scene 1 of Macbeth?

First, Shakespeare gives us two soliloquies almost back-to-back: Banquo's secretive musings on the Weird Sisters' prophecies, which start the scene in an eerie, hushed manner, then shortly thereafter, Macbeth's "To be thus is nothing" soliloquy, which reinforces these musings but from another viewpoint. Macbeth's speech foreshadows the death of Banquo. Also used is repetition, in "To make them kings, the seed of Banquo, kings!" which emphasizes Macbeth's agitated state of mind and conjures up further unease in the audience.
When speaking to the murderers, Macbeth uses sarcasm to inflame the killers toward their purpose ("Are you so gospell'd / To pray for this good man and for his issue"), and also compares the murderers, if they fail to rise to his bait, to various kinds of dogs.
In a device that Shakespeare frequently uses to "punch" the end of important speeches or scenes, this scene concludes with a rhymed couplet, serving to increase the audience's sense of the inevitability of evil and doom that impends.

Identical earthquakes cannot have different Mercalli readings: true or false?

This statement is probably false, but the question is a little ambiguous.
If the statement intends "identical" to mean that the earthquakes are literally identical in all respects, then the earthquakes will have identical Mercalli scale readings as well. But this is tautological and uninteresting.
I'm assuming that what the teacher means are tectonically identical earthquakes, occurring with identical force in identical faults but at different times and places.
In this case, a number of effects outside the earthquake itself can alter the Mercalli scale rating. Unlike the Richter scale, which measures the physical force behind an earthquake, the Mercalli scale measures the visible effects of an earthquake on people, terrain, and construction. Therefore, factors such as the epicenter's location relative to populated areas, the engineering of local buildings, and the physical composition of local soil and bedrock could transform an earthquake of identical magnitude into a minor nuisance or a major disaster, moving it far down or up the Mercalli scale.
https://pubs.usgs.gov/gip/earthq4/severitygip.html

What does this poem convey about modern Greece, especially its relationship to the ancient mythical past?

Yiannis Ritsos's poem, "In the Ruins of an Ancient Temple," is a brief, evocative portrait of people living in the literal shadow of their history. That history pervades every aspect of these people's lives. They graze their sheep among the ruins; they hang their washing on ancient sculptures. Things that were once sacred, like "the long, / richly embroidered veil of the goddess," are now simply useful, "cut up" by the people's thoughts and actions into mere materials—not a temple courtyard, but a pasture, not a statue of a deity, but a drying rack.
To the non-Greek observer, this might seem like shocking disregard of the importance of the Ancient Greek legacy to the world. The poem nods at this sensibility in its opening line, with the "museum guard [...] smoking in front of the sheepfold." There is, technically, something to guard here, against thieves, vandals, and the depredations of time. But the guard is having a cigarette and he makes no moves to scatter the sheep, or remove the "washed clothing [from] the shrubs and the statues." The people who live among the ruins of this ancient temple are not stealing from it or defacing it, they are simply living in it. All modern Greeks must live this way, surrounded by the relics of their past, but it is not a past which is "separate" from them; it is not a past to be cordoned off in museums. The relationship of modern Greeks to the past is one of "foreign, peaceful, silent intimacy," the organic growth and change of any society as "years on years" pass by.

What is the impact of a delusional disorder diagnosis in Hispanic culture?

 
A delusional disorder is a form of psychosis in which the affected person is unable to tell the difference between reality and imagination. Delusions are the hallmark of this disorder, and they are characterized as a rigid belief in something that is not based on reality. Those with delusional disorders typically experience delusions that could happen in real life, such as being stalked or poisoned. Delusional disorder was once known as paranoid disorder and is often confused with other forms of mental illness.
Delusional Disorder and Hispanic Cultural Norms
While it is important to remember that Hispanic culture encompasses a variety of nationalities, races and other aspects of cultural heritage, there are some common experiences that Hispanic patients with delusional disorder often face. Multiple studies have been conducted to analyze the rates of mental health issues in Latino culture, including the Mexican American Prevalence and Services Survey (MAPSS). Another key study is the National Latino and Asian American Study.
Studies have shown that Latinos experience lower rates of the majority of mental health disorders in comparison to the rest of the United States population. Mexican immigrants to the United States have lower rates of substance use disorders and depression than lifetime residents of the United States. These differences can sometimes lead to stigma in Hispanic culture surrounding mental health issues and the pursuit of therapeutic or medical treatment. Latinos have much lower rates of seeking help through mental health services than all other ethnic groups in the United States with the exception of Asian Americans. Despite lower overall rates of mental health issues, Latina adolescents are at the highest risk of suicidal ideation and suicidal behavior of any other ethnicity in the adolescent age group. Suicidal ideation can often accompany delusional disorder.
Cultural Factors
Cultural factors, such as religious and spiritual experiences that are closely tied to cultural identity, can lead to complications when it comes to diagnosing mental illness. For example, apparitions of saints and deceased relatives are common elements in many spiritual practices throughout Latin America. As a result, it can be more difficult for researchers without an in-depth understanding of culture to distinguish between psychotic symptoms of delusional disorder and cultural or spiritual experiences.
Mental Illness Stigma in the Latino Community
A supplemental report to the Surgeon General's report on mental health in 2001 noted that stigma is the primary obstacle to all members of racial and ethnic minority groups who wish to seek mental health treatment. Stigma often creates pressure that prevents those with delusional disorder from seeking the medical treatment they need. This phenomenon is largely tied up in the loss of status and identity within a culture. The fact that mental illness is more heavily stigmatized in the Hispanic community in general can lead to those with delusional disorder feeling the need to suppress or ignore their symptoms and delay treatment.
https://www.webmd.com/schizophrenia/guide/delusional-disorder