Formation Hypotheses of White Mountain Magma Series

Formation Hypotheses of White Mountain Magma Series Julie Sophis Introduction A grouping of igneous rocks, similar in chemical, texture, and mineralogical features which come from a common source magma and are within a similar time and space when intruded are considered a magma series (Lachance, 1978). The White Mountain Magma Series, WMMS, is located primarily in New Hampshire with a few related plutons mapped in Maine and Vermont. This series received much of its recognition in 1956 and earlier (McHone and Butler, 1984). The White Mountain Magma Series has been placed as part of the New England-Quebec province, representing igneous activity which is considered to be of similar ages and similar compositions that stretches over an area of 300km by 400km through southern Quebec and New England (McHone and Butler, 1984). This magmatism of the whole White Mountain igneous province is characterized as A-type (Eby, 1999). In looking specifically at the White Mountain Magma Series, two distinct time frames of igneous activity are found, one older and one younger. The older igneous activity, referred to as the older White Mountain Igneous Province (OWM), dates to 220-155 Ma (Eby and Kennedy, 2004). Alkali syenites, quartz syenites, metaluminous granite, peralkaline granite, peralkaline rhyolites, and two areas of identified silica-undersaturated rock have been identified (Eby and Kennedy, 2004). There is an absence of mafic igneous rocks and this older area consists of multiple ring dikes (Eby and Kennedy, 2004). The younger igneous activity, currently referred to as Monteregian Hills White Mountain Igneous Province (MHWM), is marked at 130-100 Ma (Eby and Kennedy, 2004). The majority of the magmatism is dated to have occurred in about 125 Ma; however, younger outliers exist (Armstrong and Stump, 1971; Foland and Faul, 1977; Eby and Kennedy, 2004). This younger activity consists of mainly of mafic alkaline suites and felsic rocks in the intrusions and of this series, small plugs and ring like structures are both present with the most evolved rocks being syenites and quarts with occurrences of biotite granite (Eby and Kennedy, 2004). Many geologists have hypothesized the origin of the magma series. As advances in geological sciences have been made, along with advances in identification of rocks and dating, these hypotheses have evolved. Of these, one of the first major ideas include deep seated fractures in a northwest and east-west trending network that act as centers of low pressure and intrusions for melting (Chapman, 1968). A hypothesis of a hotspot origin has been supported by a greater range of geologists (Crough, 1981b; Duncan, 1984). A third major hypothesis to the origin of the WMMS involves rifting in line with the opening of the Atlantic (Foland and Faul, 1977; McHone, 1981; McHone and Butler, 1984). Since there is no decisive agreement on the origin of the White Mountain Magma Series, there have been advances in understanding the magma sources themselves (Eby et al., 1992). The evolution of hypotheses surrounding the origin of the magmatism in the White Mountain Magma Series will be explored in this paper. The evolution of thought with incorporation of geological advances will be used to determine the current understanding of the White Mountain Magma Series. Formation Fracture Zones Carleton Chapman was one of the first geologists to write about the formation of the WMMS. As published, it was postulated that there are two sets of deep seated fracture zones which form a lattice within the crust of the earth under the WMMS (Chapman, 1968). In this hypothesis, these zones had a lower pressure and underwent partial melting from which mafic magma intruded via rounded chambers and rose to the top of the crust (Chapman, 1968). The mapped absences of igneous activity were taken into account and justified to be due to inadequate melting in a particular region, prevention from overlying rock in allowing the magma to rise to the surface were it could be mapped, and that igneous rock could have been mistakenly missed in field work or covered by surface rock (Chapman, 1968). The lattice line structure proposed has little evidence to support it as there are no faults along the proposed structure of lines (McHone and Butler, 1984). Hotspots The hotspot model appears in a number of papers in which the WMMS is linked to a hotspot in with the North American plate moved over. An expanded version of the simple hotspot model has been made with the addition to support of the hotspot origin of the New England Seamount chain and the general movement of the North American plate over a hotspot (Crough, 1981b). In connecting the use of conodant, fission track, radiometric, and tectonic data, a hypothesis that this movement led to the regional uplift of New England was developed (Crough, 1981b). This uplift was at least 4km in comparison to the central Appalachian region (Crough, 1981b). Through the plotting of this data, the younger White Mountain Igneous Province forming via the Greater Meteor hotspot track is explained; however, the Older Igneous Province is not accounted for in this trace (Crough, 1981b). This argument has published faults; it is argued that due to lack of significant age progression there is a large data gap al ong the hotspot trace between the province and used kimberlite and seamounts (McHone, 1981). In addition to this gap, it is pointed out that although a portion of the data does fit the hotspot model, it excludes the Older Igneous Province, leaving many questions as to whether this is due to a mantle plume whose trace has been erased, later magmatism, or other events not known (McHone, 1981). . In support of the hotspot hypothesis in connection to the New England Seamount Chain, the use of radiometric ages of K-Ar and 40Ar-39Ar were examined (Duncan, 1984). From southeast to northwest there is an increase in seamount construction leading to the northwestward motion of the North American plate over a New England hotspot between 103 Ma and 83 Ma (Duncan, 1984). Fitting the seamount distribution with a volcano migration rate of 4.7cm/year, the ages align with a larger age progression from the Corner Seamounts, on the eastern end (70 to 75 Ma) to the younger White Mountain Igneous Province (100 to 124 Ma) (Duncan, 1984). The age-space relation used does not account for the Older Igneous Province, leaving a gap in the hotspot model (Duncan, 1984). Rifting Through the dating of 26 igneous complexes via K-Ar analysis, it was thereby ruled out that the single hotspot hypothesis can account for the full formation of the WMMS as it does not account for the spread of ages, a non-consistent time transgression from 98 to 238 Ma, nor does it account for the dates appearing to show more episodic activity than continuous (Foland and Faul 1977). The WMMS complexes were hypothesized to have originated along the extension of a transform fault during sea-floor spreading (Foland and Faul 1977). Arguably, the younger White Mountain Igneous Province and older White Mountain Igneous Province could be initiated and positioned along weak zones of deep-seated fractures, explaining their overlap (McHone, 1981). The overlap seen in mapping of the WMMS can be stress related to the opening of the both the central Atlantic and northern Atlantic and the gradual strain along the zones caused magmatism to decrease (McHone, 1981). The regional uplift as a result of the hotspot movement (Crough, 1981b), can be accounted for by the transfer of heat into the lithosphere by intrusions (McHone, 1981). In an argument against the hypothesis of weakened zones, it is stated there is no global relation between volcanic lineaments and surficial features, the majority of the dated volcanic lineaments show an age progression, midplate volcanism is not known to occur across the same lineaments at separate times, and lastly three major lithospheric faults four separate periods of activation would be nee ded to account for all features and data (Crough, 1981a). Elaborating upon the proposed hypothesis of weakened zones due to rifting (McHone, 1981), once the Atlantic had opened, a significant quantity of granitic magma and undersaturated gabbro-diorite-syenite were formed and hypothesized to be a result of melting in the thick crust caused by volatile upwelling or increased heat flow, thus creating the WMMS (McHone and Butler, 1984). The extended nature of the WMMS is proposed to be a result of mantle upwelling along and extensional fracture zone in which the WMMS is a reflection of the orientation and positioning of a deep basement structure parallel to the Connecticut River Valley and Lake Champlain Valley (McHone and Butler, 1984). At the thickest parts of this lower crust, partial melting occurred, crustal thinning and erosion were accelerated by uplift, and the WMMS was emplaced as the deep basement structures were technically active under the influence of mantle convection during rifting (McHone and Butler, 1984). Current Understanding From geochronological data, a thermal anomaly existed for an extended period of time under the WMMS (Eby et al., 1992). The mantle source, through isotopic dating, matches characteristics similar to that of oceanic island basalt source but determining whether that source a hotspot or from rifting is not known (Eby et al., 1992). In either case, it is proposed that the mantle-derived melts were emplaced into the crust at the base and by fractional crystallization evolved and this stage was interrupted and the magmas were moved to a higher crustal level where later evolution took place (Eby et al., 1992). The Central Atlantic Magmatic Province (CAMP)which extends to the north and south on either side of the Atlantic Ocean where magmatism occurred at about 200 Ma and in Maritime and New England province (CNE)this magmatism occurred between 225 and 230 Ma (Eby, 2013). This magmatism is immediately followed by the older White Mountain Igneous Province (OWM) as it a distinctly different emplacement of igneous rocks, from about 200 to 160 Ma and then in roughly 122 Ma the Monteregian Hills White Mountain Igneous Province (MHWM),introduced displaying a greater range of diverse rocks (Eby, 2013). The rarity of mafic rocks in the OWN negates any direct comparison with CAMP magmas; although, OWM samples have elemental and isotopic characteristics similar to CNE and MHWM which are drastically different from that of CAMP magmas (Eby, 2013). As mafic rocks are abundant in the MHWM and these magmas have been hypothesized to be derived from a depleted mantle source and are related by degrees of mel ting and crustal contamination, the same models can be applied to the OWM and CNE (Eby, 2013). It can thus be concluded that the CNE, OWN, and MHWM were all derived from a similar matching magma source and are representative of varying magma compositions related to variations in degrees of partial melting and crustal contamination (Eby, 2013). It is pointed out however, this does not link CAMP magmas to these three as it must come from a separate source magma and has a different history (Eby, 2013). Using the connection made between OWN, MHWM, and CNE, a step in determining the origin of the WMMS is to determine the origin of the CNE. The CNE magmas may the start of a plume origin for the CAMP magmas; however, because of the lack of relationship between the CAMP and CNE magmas this hypothesis is yet to be resolved (Dorais, 2005). In assuming that the CNE magmas were the initial magmatism in a plume event, then a composition of oceanic island basalts would not be expected; however that is what CNE I has as a composition (Dorais, 2005). Oceanic basalts have been hypothesized to represent the end of plume magma events and thus CNE magmas would be assumed to have to have erupted after that of the plume, not prior (Dorais, 2005). It has been concluded however, that the CNE rocks may represent pre-shield type magmatism prior to CAMP as it matches elemental characteristics of Loihi magmas which were precursors to the shield magmatism in Hawaii (Dorais, 2005). With these conclusions and the connections between OWM, MHWM, and CNE it is possible that the hotspot/mantle plume hypothesis has further support. Conclusion It is clear that there is no exact answer to how the White Mountain Magma Series was formed and how it was emplaced into its current positioning. I believe it is fair to say that the hypothesis of fracture zones under the province (Chapman, 1968) has little evidence to be considered a reasonable explanation. As to the debate over whether the WMMS is a result of a hot spot track or rifting due to the opening of the Atlantic, I do not believe there is a concise answer. Both hypotheses have what seems to be logical evidence for support while they also both have flaws and unaccounted for aspects. To determine one origin hypothesis, I believe it is relevant to continue work in looking at the larger picture of the WMMS and how it is similar and different to the series of the CAMP and CNE magmas. If additional connections can be made in terms of composition and dating models then additional progress in terms of origin of both the WMMS and the CNE magmas. References Armstrong, R., Stump, E. (1971). Additional K-Ar dates, White Mountain magma series, New England. American Journal of Science, 270(5), 331-333. Chapman, C. A. (1968). A comparison of the Maine coastal plutons and the magmatic central complexes of New Hampshire. Studies in Appalachian Geology: Northern and Maritime, Ed.by E-an Zen, WS White, JB Hadley and JB Thompson Jr., New York, Interscience Pubs., Inc, Crough, S. T. (1981). Comment and reply on ‘Mesozoic hotspot epeirogeny in eastern north America ‘REPLY. Geology, 9(8), 342-343. Crough, S. T. (1981). Mesozoic hotspot epeirogeny in eastern North America. Geology, 9(1), 2-6. Dorais, M. J., Harper, M., Larson, S., Nugroho, H., Richardson, P., Roosmawati, N. (2005). A comparison of eastern north America and coastal New England magma suites: Implications for subcontinental mantle evolution and the broad-terrane hypothesis. Canadian Journal of Earth Sciences, 42(9), 1571-1587. Duncan, R. A. (1984). Age progressive volcanism in the New England seamounts and the opening of the central Atlantic Ocean. Journal of Geophysical Research: Solid Earth (1978–2012), 89(B12), 9980-9990. Eby, G. N. Ossipee field trip guide New Hampshire geological society. Eby, G. N. (2013). Post CAMP magmatism: The White Mountain and Monteregian hills igneous provinces, eastern North America. Eby, G. N., Krueger, H. W., Creasy, J. W. (1992). Geology, geochronology, and geochemistry of the White Mountain batholith, New Hampshire. Geological Society of America Special Papers, 268, 379-398. Eby, G., Kennedy, B. (2004). The ossipee ring complex, New Hampshire. Guidebook to Field Trips from Boston, MA to Saco Bay, ME: New England Intercollegiate Geological Conference, Salem, Massachusetts, pp. 61-72. Lachance, D. J. (1978). Genesis of the White Mountain magma series McHone, J. G. (1981). Comment and reply on ‘Mesozoic hotspot epeirogeny in eastern north America ‘COMMENT. Geology, 9(8), 341-342. McHone, J. G., Butler, J. R. (1984). Mesozoic igneous provinces of New England and the opening of the North Atlantic Ocean. Geological Society of America Bulletin, 95(7), 757-765.

Culture and education in the development of Africa Essay

Some of the colonial power portrayed Africa as primitive in their descriptions, for instance, Cecil Rhodes Social Darwinism advocate states, â€Å"I contend that we are the finest race in the world and that the more of the world we inhabit the better†¦Ã¢â‚¬  King Leopold of Belgium assertion on civilization, â€Å"To open to civilization the only part of the globe where it has yet to penetrate †¦is, I dare to say, a crusade worthy of this century of progress.† From the above assertions, it is prudent to note that, colonial powers thought Africa to be devoid of the organization in social, political and economic perspective and therefore they wanted â€Å"to make Africa, England.† In that thought of naivety of the Africans, there were societal structures and organizations which British did not care to observe. However, it was not going to be easy as where two or three cultures interact a conflict is inevitable. Although Africa was not a plain or bear continent, Africans had their way of life, structure of government, religion, economic activities, education, systems of marriage and development plans for their societies, nevertheless the British brought their systems which conflicted with Africans established way of life, this was because the British, as many other European powers were economically depressed and Africa appeared to be the only way out. The British wanted to pass the three C’s; Commerce, that is to make money through an acquisition of free labor form Africans, raw materials for their industries as industrial revolution back in Britain was rapidly taking place, the market for their surplus production; Christianity to save Africans.Explorers such as David Livingstone, Vasco Da Gama, Portuguese Diego Cam and Arabs with Muslim faith had missionary zeal. The last C is for Civilization, they wanted to civilize Africans in terms of education, culture and many other aspects. Th us, to a larger extent, the activities of British heartened conflicts. African traditional religion is rooted in the African culture, it was difficult for Christianity to penetrate through. Portuguese tried in the fifteen century and failed. For Christianity to take the course the Africans had to abandon their culture which was hard so to say. The Missionaries in the nineteenth century, however, came up with an elaborate plan for them to spread Christianity. They introduced through religion, education and health centers which contradicted informal learning and the institution of medicine men. Africans gradually began to embrace Whiteman’s way of life but not without several clashes. These battles are seen in various forms such as spiritual, doctrinal, cultural and practical. The African religion has been given several definitions by different scholars, for instance, Dr. John Mbiti has elaborated aspects of African religion. In his book African Traditional Religion, Mbiti (1991) African religion is very pragmatic and realistic (p2), he explains that it is applied in circumstances where need arises. In addition he states that religion is rooted in the local language, so to comprehend religious life of an African society one has to understand the local dialect. He further affirms, â€Å"To be an African in traditional setup is to be truly religious.† (p30) He states that the religion can be seen in five aspects of culture; beliefs, practices, ceremonies and festivals, religious objects and places, values and morals and religious officials and leaders. He defines African religion as: â€Å" The product of the thinking and experiences of our forefathers and mothers that is men and women of their generations. They formed religious ideas, they observed religious ceremonies and rituals, they told proverbs and myths which safeguarded the life of individual and his community.(pp 13-14) Mbiti notes that Af rican religion has no scriptures as compared to Christianity and other religions, it is written in peoples history ,hearts and experiences of the people.(p14) Awolalu in his book Sin and its Removal in the African Traditional Religion defines African religion as â€Å"†¦largely written in the people’s myth and folktales, in their songs and dances, in their liturgies and shrines and in their proverbs and pithy sayings. It is a religion whose historical founder is neither known nor worshipped; it is a religion that has no zeal for membership drive, yet it offers persistent fascination for Africans, young and old.† The African traditional religion was not homogeneous as the communities had different ethnic background thus the religious practices such rituals varied one community to the other. It is worth noting that it was oral not scripted or written and was passed from one generation to the other by word of mouth, as I earlier alluded in the definitions of religion. Within their organized societal structures, Africans believed in supernatural beings together with ancestral spirits.The ancestral spirits were believed to li nk the living societal members to the gods. Therefore, the African traditional religion was and still is interweaved to the African culture. From the above insights, one cannot talk of African religion without African values as they are intertwined and inseparable. African religion was embedded in moral values or codes or standards which were believed to originate from god through the ancestral spirits, these values when observed one would be rewarded with maybe good harvest from their cultivation of land or increased number of flock of cattle. When these values were violated the culprits were reprimanded. The concept of values is a vital point as one talks of the African religion. For that reason African religion is drawn from the African values and Culture. African Culture was the source of law through the moral codes and values passed from generation to generation. From the above description we can see that law or rules of conduct were embedded in religion and that African religion was interweaved in the African culture.The African religion had some institutions as Mbiti points out in the aspects of African religion, w ho presided over religious functions, these institutions were believed to communicate directly to ancestral spirits (living dead) who in turn would communicate to the gods and grievances of the living societal members would be heard. In the Kenyan context, these institutions include Orkoyot of the Nandi, Oloibon of the Maasai, Seers, Diviners, and Rainmakers depending on the ethnic communities which they came from. These institutions apart from veneration of the ancestors, they blessed warrior before going for war, advised the political leaders, offered sacrifice to god and conducted rituals for the culprits who violated moral values in the community. The gods had some specific names for instance, in Kenyan context, we had Enkai for the Maasai, Engoro for the Abagusii, Mulungu for Akamba, Asis the Nandi, Ngai for the Agikuyu and Nyasaye for the Luo. There were specific worship places which were regarded as holy, this places included shrines, mountaintops some special trees such as m ugumo, hills and some caves. The diversity of the names given to gods and places of worship, show the lack of uniformity in the African Religion. Thus Africans were of different ethnic background and had their own religion, gods and religion as a community. The clashes can be seen in the five aspects as earlier alluded in Mbiti’s work that is beliefs, practices, ceremonies, festivals, religious objects and places, values and morals, religious officials and leaders. These aspects of African religion differ from those of Christianity. I) Source/origin of Religion The Africans believed that their religion was sourced from god, who they believed long before their ancestors’ existence. The British Missionaries conflict with Africans by telling them about the existence of a God who had a son and lived among them many years ago. The religion of British was written (Bible) thus one had to have the ability to read and write in order to understand it, whereas that of African was passed from generation to generation by oral tradition. There is an introduction of a new system of identifying the origin of religion which conflicts with the African system. II) Places of worship The Africans revered in special caves, Mountaintops, hills, Forests, Special trees (mugumo) and shrines. The British tell Africans that they should worship God places called Churches. This encounter shows that there is a bit of clashing as the African places were very clearly defined and preserved by the community members. The British also seized African land to construct churches or chapels, Africans as a result became very hostile as they had distinct worship places which occurred naturally. They believed that their land was for cultivation and a gift from their gods. III) The Practices of Religion The Africans practiced their religion by reverence to their ancestors, offering human and animal sacrifices and invoking the ancestral spirits. They offered sacrifices in order to get favours in terms of harvest. The African worship was communal that is, all community members used to convene to pray for rain and ask for wellness of the community. The British religion had an aspect of confession of one`s sins before worship, repentance and forgiveness of sin is granted. This aspect of forgiveness of sins lacks in the traditional African religion, one had to be punished for wrong doing. British missionary religion brings out an aspect of offerings in terms of money and tithe which is ten per cent of one`s total earnings. IV) Religious leaders In African religion, worship was led by Diviners, Rainmakers, and Seers who were considered righteous. The work of religious leaders was taught through apprecentiship and was hereditary from specific clans in the community. There were certain clans from whom diviners would descend. They were highly respected in the community. The British Christian religious leaders attend school to be trained mainly on theology. They study formalities of worship and nature of God. Any member of Christian family can become a religious leader although there are some myths which say one has to be ‘called’ by God. A Christian leader has to have the ability to read and write so as to pass the scriptures to his congregation. V) Uniformity of Religion As I handled earlier in this essay, the African traditional religion was diverse from one ethnic community to the other due to the linguistic differences, migration patterns and origin. Christianity is introduced as a homogeneous religion as the author of it is Jesus Christ, a common ancestry and reference point for all Christians. The diversity of worship is dismantled by the British introduction of this even religion. Africans were notoriously religious as it was found in each group. Africans who lived as per the traditional way of life were regarded as very religious.it is also worth acknowledging that Africans are at crossroads due to the fact that religion is imbedded in the African culture. It is thus difficult for Africans to fully be committed to Christianity as being fully whole-hearted means they will have to abandon some of the partaking of African culture. This has already happened as some dedicated African Christians refer to traditional religion as paganism, fetish, and animism. References. Mbiti J.S (1999) African Religion and Philosophy, Oxford, England, Heinemann Educational Publishers. Mbiti J.S (1991) Introduction to African Religion Oxford, England, Heinemann Educational Publishers. Awolalo J.O (1976) Sin and Its Removal from the African Traditional Religion Uchenna O (2008) African Crossroads: Conflict between African Traditional Religion and Christianity, The International Journal of Humanities volume 6 Number 2 History and Government Form One to Four, KLB Fourth Edition. Kwasi W. (1998) Towards Decolonizing African Religion and Philosophy, African Studies Quarterly volume 1 Issue 4. NAME: MUNYALO, DANIEL MUTHENGI REG.NO: G34/102614/2017 COURSE: GPR 109 LEGAL RESEARCH AND WRITING

Sophocles Oedipus The King Essay - 1960 Words

It is wise to be careful of what you look for, because you might not like what you find. This would have been excellent advice for the main character in Sophocles drama, Oedipus the King. However, the drama was written as a result of Sophocles life and the influence of the humanistic culture in which he lived. Throughout Sophocles life, he gained military knowledge as the son of a wealthy armor manufacturer and received an excellent Greek education with emphasis on Homeric poetry (textbook). Furthermore, Sophocles was very involved in politics and served as a treasurer, a general, and inevitably as a member in a group for policy formation (textbook). Although Sophocles was deeply enmeshed with the political world of his time, his true calling in life was his writing of Greek tragedy, during the Golden Age movement of 477 B.C. to 431 B.C. (Berkhofer). Unsurprisingly, it is his portrayal of the Greek culture that has led to Sophocles unofficial title of the embodiment of Greek S pirit (Whitman, 4). Now, Sophocles’ Greek culture was humanistic and focused on the achievements of individuals, primarily their moral and psychological difficulties within the human experience. Although, philosophy and religion are a part of humanism, Sophocles demonstrated the political and social characteristics of ancient Greek humanism in his drama, Oedipus the Kings (Menning). Therefore, one can understand the life and humanistic culture of Sophocles through the illustration of theShow MoreRelatedOedipus The King By Sophocles848 Words   |  4 PagesOedipus the King, written by Sophocles, follows the tragic story of a king named Oedipus who goes from an all-powerful ruler to a hopeless blind peasant. Oedipus the King was written as a play and performed in front of an audience. 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Leadership Competencies And Leadership Skills - 1477 Words

The ability and strength of an individual to achieve goals by supervising processes, guiding initiatives and employees is defined as Leadership skills. Valuable leadership skills include taking thoughtful decisions, allocation of resources, and the ability to delegate, inspire and communicate effectively. Other leadership traits include honesty, confidence, commitment and creativity. Leadership competencies can be used to effectively select, develop and promote leaders in an organization .The difference between Leadership Skill and leadership competency can explained as the required level of efficiency to perform a task assigned is known as skill whereas the quality to accomplish the same is called as competency. When creating leadership competencies certain factors are considered such as business strategies and future trends. To drive the use of competencies in selecting and developing leaders HR practitioners should use the business strategies. To effectively build a unique set of skills for the organization s leaders, the firm will sustain competitive advantage. The role of a project manager has always been my interest. The position which I have always desired is a role of project manager. Leadership skills are utmost important for today’s mangers as the Project is entirely dependent on them , because without a good leader, a project is unlikely to be completed successfully. These skills areShow MoreRelatedThe Leadership Skills And Competencies Of Taira Brandt1288 Words   |  6 PagesTaira Brandt is presented with a tough assignment to take over the company leadership as the CEO from her father given the scenario the company is in. This paper will describe the challenges that would face Taira in her new position as the CEO of â€Å"Loads of Fun’’. 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