1) I learned that people that are poaching or hunting are causing a rapid decrease in the existence of certain species. This has caused almost 900 species to have gone extinct in the past 500 years and may lead to a mass extinction.
2) People who enjoy hunting have license but poacher hunt for the money of it all. If we find people poaching we need to report them and have them earn a hunting licence or take away their poaching equipment.
3)The species that have gone extinct are being affected by this. The animals that were once beautiful creatures that could roam around this earth in peace ✌ are now gone and have no others left to carry their blood line and keep the species alive.
Answer:
No
Explanation:
Because we need education and we are fine with 2 days
Well, unregulated power can lead to greed and zero mercy for those within your peasant realm. Great unhealthy amounts of cruelty, and etc.
It seems that the BJP government’s decision to illegalise the sale of cattle for slaughter at animal markets has its roots in a PIL that quotes the five-yearly Gadhimai festival in Nepal, where thousands of buffaloes are taken from India to be sacrificed to ‘appease’ Gadhimai, the goddess of power.
The contradictions that emerge from cattle – here encompassing all bovines – slaughter rules in Nepal perplex many: despite being predominantly Hindu, animal sacrifice continues to be practised. Cow slaughter is explicitly prohibited even in Nepal’s new constitution since it is the national animal, yet the ritual sacrifice of buffaloes and the consumption of their meat is not frowned upon. There is also, in marked contrast to the Indian government’s blanket approach to cattle terminology, a lucid distinction between cows (both the male and female) and other ‘cattle’ species (such as buffaloes and yaks).
The emergence of this contradictory, often paradoxical, approach to cattle slaughter in Nepal is the result of a careful balancing act by the rulers of modern Nepal. The Shah dynasty and the Rana prime ministers often found themselves at a crossroads to explicitly define the rules of cattle slaughter. As rulers of a perceived ‘asal Hindu-sthan’, their dharma bound them to protect the cow – the House of Gorkha borrows its name from the Sanskrit ‘gou-raksha’ – but as they expanded into an empire, their stringent Brahminic rules came into conflict with des-dharma, or existing local customs, where cattle-killing was a norm. What followed was an intentionally ambiguous approach to cattle slaughter, an exercise in social realpolitik.
