World Cast System

Question: What do you understand as world cast system? what the lecturer want is that you will mention the world cast system and the concentrate on two country most affected country which is India cast system and Nigeria cast system? Answer: Purpose: The purpose of this essay is to examine the cast system prevalent in the world. For this purpose, particularly the task system prevalent in Nigeria and India has been examined. This essay also reveals some of the areas in these two countries and in the world where the cast system is commonly practiced. The Osu cast system which is a part of the culture and tradition of Nigeria has also been discussed and at the same time how it has resulted in a form of 'apartheid'. It has also been explored how the cast system encourages segregation between different groups of the society and also the way in which it creates a threat to the democratic principle of freedom of association. The Caste system in India is historically one of the main dimensions as a result of which the people in India have been socially differentiated. Although differentiation on basis of Caste or on other basis like class, religion, gender and language is present in all human societies, differentiation becomes a problem when these dimensions overlap with each other and in this way, become the basis of systematic ranking and the unequal access to resources like power, wealth, prestige and income. In the same way, the caste system in India is also considered as a closed system of stratification as a result of which, the social status of a person is based on the caste in which such a person was born into. This also results in placing limitations on the interaction and behavior with people who have a different social status. The history of caste system in India is related with one of the main religions of India, Hinduism although it has been impacted by the Buddhist revolution and some change s were also introduced under the British rule. Introduction: The social inequality that is present between different people can be found throughout the world. However the nature as well as the dimension of this inequality has several different patterns. There are certain social inequalities are induced naturally and at the same time there are certain others that are created artificially and in the same way, some inequalities have been designed and insulated as a result of traditions. For example in pluralistic cultures of India and Nigeria, although inter-caste marriages are promoted so that unity and cordiality can be fostered in the society. But the caste system that is present between different castes has not followed this order. In the present research paper, the focus is on the cast system in the world and particularly the examples of Nigeria and India have been selected to slow this issue in a better way. In this study, an attempt has been made to explore the origin, nature and the gravity of social deprivation that has to be faced by th e Osu of Nigerian Igbo stock and the Indian dalits even though several laws have been enacted to deal with this issue and at the same time there is a UN declaration that guarantees equal protection to all the citizens and prohibits any discrimination among the people of different castes. It also needs to be noted that almost all these groups have to face similar victimization experiences of torture and deprivation and in many cases, these groups are also deprived of the social privileges. In this way, they are considered as second-rate citizens even in their homeland. Therefore in this study, an attempt has been made to analyze the cast system in the world and particularly the cost system in Nigeria and India has been explored the WTO reveal how the culture and tradition plays a role in creating a unique social bondage that is known as cast and in many cases which also results in humiliation, violence and physical assault for these groups. First of all, it needs to be noted that cast system is not a phenomenon that is restricted to some particular parts of the world. Several different behavioral and social cultural studies that have been conducted in different regions of the world have clearly indicated that cast system can be found in almost all parts of the world. However, the nature and dimensions of our system may adopt different types of items in different parts of the world. Some of these social inequalities are induced naturally and at the same time there are certain others that are created by tradition. The caste system in India is still prevalent in the society, although to a lesser extent as is the case with most of the other South Asian countries. At the same time, it also needs to be noted that the cast system has been outlawed by most of these countries, including India. Basically the cost system divides the people into various social classes. For example, in India there are the Brahmins or the highest class who are the priests and teachers, the Kshatriyas, Vaisyas and the Sudras. There are also the Dalits or the Harijans who are the Untouchables. While in the beginning, during ancient times, the caste system was developed with a view to ensure that the society may work harmoniously. However eventually, mainly as a result of corruption, it became a system full of prejudice and discrimination. Colonialism also played a role in this process and the modern-day caste system was significantly impacted by it. Therefore it is considered that the society in India was highly divided int o different communal groups. With a view to make sense of these groups, first of all the caste identities were suggested by the Portuguese. This idea was later on expended by the British so that they may promote order in the Indian society. At this point, it also needs to be mentioned that the cast system had played a significant role in the poverty that is prevalent in India. There are certain special provisions incorporated in the Constitution of India that are related with Scheduled Castes, Schedule Tribes and Other Backward Classes. For example, Article 15 of the Constitution provides for the prohibition of any kind of discrimination on the grounds of race, religion, caste or place of birth. In the same way, article 16 ensures the equality of opportunity in matters that are related with public employment. Another significant provision present in the Constitution of India is Article 17 that prescribes the abolition of untouchability. In the same way, Article 46 of the Constitution provides that the state should promote educational and economic interests of the Schedule Castes and Tribes. Some of the other provisions that are present in the Constitution include Article 330 that provides for reservation of seats for the Schedule Castes and Tribes and Article 335 that deals with the claim of Schedule Castes and Tribes to services and posts. Cast system the Dalits in India and Igbo people in Nigeria: Igbo comprise one out of the 3 leading ethnic groups that are present in Nigeria. Mainly the Igbo are settled in the southeastern and the South central parts of Nigeria. As is the case with numerous others, the starting point of Igbo people in Nigeria are also not clear and it is further accepted by traditions. According to one tradition, it has been suggested that the early inhabitants of Igbo came from the area lying near the Niger confluence. But this suggestion does not match the archaeological evidence and interpretation according to which it is estimated that human beings have been living in Igbo for nearly 5000 years. According to the tradition of the Umeri clan, it has been claimed that both the Igbo and the Igala by the descendants of a very ancient community in Anabra Valley. This tradition further suggests that while the Igala went one way, the Aguku went another way. In the same way, Amanuke, Nteje and Igbariam went their own separate ways. It is said that this federation took place so long ago that now the languages of Igbo and Igala are no longer intelligible. As a result of these opinions, it has been remarked by the experts that unless a person is ready to participate tribal myths of the ostensible common historic origin with the significance provided by precise facts, one h as to consider the Common sense identity of the Igbo that has been expressed in a common name and also in the linguistic characteristics (despite the presence of local variations) on more solid based interior in order to establish the intractability of Igbo civilization as compared to the dubious and suspect there will aristocratic fiction of racial emergence. However, for the purpose of the present study, the incongruity of its origin is not of much consequence. On the basis of the available archaeological evidence, it can be said that at least some type of civilization was present in the Igbo lands as early as the ninth century. This belief is based on the archaeological findings made in the Igbo-Ukwu. At this point, it also needs to be stressed upon that has there are no written accounts present in Africa prior to the arrival of the Arabs and afterward the Europeans, the history of Africans was mainly based on oral sources. Therefore, there is also a lack of written records regarding the issue of Nigeria cast system, specifically related with the Igbo. Traditionally the Osu cast system prevalent in Igbo land can be traced back to ancient times. The thrust and exercise of this caste system was founded on custom. According to one version, it is claimed that certain influential deities generated the need for assisting the high priest of the major shrines and for this purpose, monasteries were established near the major shrines. In these monasteries, training was provided and a constant supply of assistance was ensured. On the basis of the assumption that these ladies were very powerful, they have to be attended at all times, and intricate religious rituals have to be followed in the shrines of these deities. The result was that after becoming masters of the spiritual functions, the indigenous monks were unjustly given the Igbo harsh name of Osu. According to another description, it is contended that people became OSU after their community, village or town lost what with the neighbors. In this regard it is claimed that in order to placate the conquerors, the losing community or town had to give some of their content in so that the gods can be appeased as they lived in the shrine of the deity and in this way they become OSU. In the same way, according to another source, the origin of OSU cast system can be traced to the practice in which human sacrifices were offered to Gods or deities. In case of this view, it has been argued that the people who were presented as sacrifice were not killed sometimes either to put an end to a trail of tragic occurrences or to appease the gods for a long that may have been committed by them. In this way, some of these persons lived and died in the shrine of these gods or deities. In this way, the above mentioned accounts are related with the origin of the OSU cast system in this land as their descendants belonged to the gods along with the property of the shrines belonging to major deities. In this way, practically they avoided daily involvement with the other members of the community. As they were considered as the agents of the gods, they had to remain detached from the other members of the community. In this way, as a result of prevalence or fear, the community is also followed strict rules related with the interaction that they had with the Osus, probably for the fear of the influential gods under which they flourished and for whom they perform their religious duties. At this point it also needs to be mentioned that before the arrival of Europeans and Christianity, the discrimination relationship that was present between OSU and Diala (who were considered to be free born) was considered as quite natural. While the Osus went on with their lives by serving the deities in the community and in return they were provided with sufficient livelihood achieved from the offering that were gradually pouring in the shrines of the gods that are attended by them. But a process of social charge was initiated after the Europeans appeared on the scene. The reason was that several customs of the Igbo society where termed as barbaric. Some Igbo states were involved in communal wars in the past for procuring slaves. In the same way, human sacrifices were common in the Stone Age era and generally slaves were used to be sacrificed. For example, after their death, the Ugbo Ukwo rulers were buried along with a number of slaves as a sacrifice. But the trans-Atlantic trade of slaves had also added in the occurrence of inter-clan conflicts. The result was that bordering societies were attacking each other for procuring slaves and other bounties. Generally the small communities that have fewer resources of defense had to take refuge in the nearby shines so that they can save themselves when they were attacked by powerful enemies. However when the priests of the deity had granted protection to these people, they were automatically converted as Osus. Another significant point that needs to be mentioned here is that originally the Osus were treated with respect and honor as that belong to the gods. But unfortunately this resulted in social ostracism. As their number increased, the social stature of the Osus deteriorated considerably to the extent that since the 20th century, they became outcast, ridiculed and abhorred. Dalits in India: As is the case with the Osus in Nigeria, in the cast model of India, the Dalits are at the lowest end of the structural stratification. The cart system has been present in India for more than two thousand five hundred years. In India the task system is based on social groups or casts that are known as 'Varnas' that are ranked from superior to inferior. The uppermost and as a result the most superior class is called the Brahmin. This class comprises the priests and the scholars. It also epitomizes sanctity, holiness and purity. The Brahmins are considered to be the advocates of learning, wisdom and truth. Therefore the most important religious functions and issues had to be dealt with by the Brahmins only. The next cast in this hierarchy is that of the 'Kshatrias'. The next two ranks are that of the 'Vaishyas' and the 'Shudras'. While the Kshatriyas are the traditional owners of land, the Vaishs have a monopoly over the trade and there are also skilled artisans. The Shudras were the c ommon laborers. In this hierarchy, last came the 'Harijans'. This was the group that was considered as outcasts. They were also treated as unclean, impure and untouchables. This is the category that typifies the Dalit tribes who were segregated from the rest of the society and they have to perform the degrading jobs like sweeping and scavenging. This group was denied interaction with other social groups and they lived in the quarters that were isolated from the other groups. The result was that generally they have to live in the remotest areas of the community. Although the practice of untouchability has been abolished by the Constitution in 1950, it can still be found in many parts of rural India. While the Dalits constitute more than 1/6 of the population of India, they still have to face social ostracization. The Dalits are not allowed to enter into the parts of the village that are occupied by the members of the higher castes. In the same way, they are not allowed to draw water from the same wells or to visit the same temples. In many cases, the Dalits children are made to sit at the back of the class. In this way, there is a 'hidden apartheid' still going on although it has been made unlawful in India. The practice of untouchability is further reinforced when the resources and facilities are allocated by the state. For example, separate facilities are provided in case of various neighborhoods on the basis of caste. Generally the Dalits get the poorer of the two. There are still some villages where amenities like electricity, water supp ly and the sanitation facilities have been provided in the hearts of the village that had inherited by the members of the other cast while the Dalit neighborhoods have been ignored. In the same way, there is a segregation of basic amenities like wells or water taps. However as expected, the caste system prevalent in India also finds corollaries in countries like Nepal, Bangladesh, Sri Lanka and Pakistan. For example in case of the Dalits of Nepal, at least 8 main caste groups are present that are further divided into 25 sub castes. According to an estimate by some NGOs, the Dalit population has been estimated at 21% of the total population of the country. Although the number is quite high but still they have to face victimization as a result of the caste. Similarly in Sri Lanka, the majority community, there are the Rodiyas among the Sinhalas who were historically excluded from villages and communities and as a result they were forced into begging and scavenging. In the same way, there is caste specific attire that had to be worn by Rodiya. Similar they were not allowed schools and public facilities. They could not share the glasses at local tea shops and had to drink from disposable coconut shells. Even their gravesites were segregated. Recommendations/Suggestions: On the basis of the above mentioned discussion, there are certain recommendations that can be made to deal with the prejudice and discrimination that is caused by the practice of cost system in the society. However the search for answers to these problems should continue. For example the solutions that can be used to deal with the caste system in India need to concentrate on bringing a change in the social structure and in the personal structure. A change in the social structure can be introduced with the help of law, a similar change can be introduced in personal structure with the help of education. Law: Law can play an important role in bringing the change in this regard. Therefore by introducing appropriate legislations, the discrimination that is caused by the caste system can be significantly reduced if not completely eradicated. In this regard, it also needs to be noted that there is a significant gap present between the law and its implementation. Therefore if these laws are not enforced in left there in spirit, they cannot prove to be effective in dealing with this problem. Education: In the same way, education can also play an important role in dealing with the problems caused by the caste system. Education helps in reducing the ignorance among the people which in turn decreases the prejudice against the members of the lower castes. Therefore it is very important that the young people are provided with this kind of education. If the right types of ideas are presented to them by appropriate education, the stereotypes created by the caste system can be destroyed and they may able to develop a friendly attitude towards the members of society belonging to different groups. In this regard, apart from the formal education, education given at home by the parents can also play an important role. Bibliography Achebe, C .Thing Fall Apart (Doubleday: New York, London, Anchor Books, 1959. Pp.47-63 Nwosu, O.R. OSu Caste System: A Cultural Albatross for the Igbo Society Online Publication; www.nigeriaworld.com. Agbaegbu,T. Moves to stop Slavery in Igbo land. New Watch Vol.31,No.1 Jan. 12, 2000 Banerjee, Abhijit; Esther Duflo; Maitreesh Ghatak; and Jeanne Lafortune (2009) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Marry for what: caste and mate selection in modern Indiaà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, National Bureau of Economic Research (NBER), Working Paper Series, No. 14958 Bishwakarma, P. Caste Discrimination and Untouchable ability Against Dalits in Nepal Paper prepared by the Society for the Liberation of Oppressed Dalit Castes, Nepal, for the Global Conference on Caste Discrimination, New Delhi, March 1-4, 2001 Chaudhary, S. N. (ed.) (2005) Human Rights and Poverty in India: Theoretical Issues and Empirical Evidences (New Delhi: Concept Publishers, 5 Volumes) David, L.S.(ed) International Encyclopedia of Social Science, Vol. II, Macmillan New York, 1996 Dike, V.E. The Osu Caste System in Igbo land: Discrimination Based on Descent A Paper Presented to the UN Committee on the Elimination of Racial Discrimination Conference in Geneva, Switzerland (August 8-12, 2002) Frobenius, L. The Voice of Africa, (1913) pp 274-275, quoted in Jeffries, M.D.W. The Divine Umundri Tradition of Origin, African Studies, XV(19560)121 Heitzman, James (1990) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢The Society and Its Environmentà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, in: Russel R. Ross and Andrea Matles Savada (eds.) Sri Lanka: A Country Study (Washington, DC: Library of Congress), Chapter 2 Isichei, E Igbo World: An Anthology of Oral Histories and Historical Description. Macmillan, London, England, 1977 Isichei, E. The History of the Igbo People. Macmillan, London, England, 1976.P.I Kar, Dev (2007) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Religion and Roots of Indias Caste Systemà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, The Washington Post (of July 1, 2007) Kumar, Sanjay (2006) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Is India Rising?à ¢Ã¢â€š ¬Ã¢â‚¬â€œ, World Press blog of March 2, 2006; available at: https://indiarising.wordpress.com/2006/03/02/common-problem-in-india/ Kumar, Sanjay (2006) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Is India Rising?à ¢Ã¢â€š ¬Ã¢â‚¬â€œ, World Press blog of March 2, 2006; available at: https://indiarising.wordpress.com/2006/03/02/common-problem-in-india/ Ninian, Alex (2008) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Indias Untouchables: The Dalitsà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, Contemporary Review, Vol. 290 (May), pp. 186-192. Obayemi, A. Oral Evidence as an Introduction to the History of the North-East Yoruba Speaking People. An Unpublished paper presented at the 15th Annual Congress of the Historical Society of Nigeria, Lagos, 1969 Pye, Lucian W. (2002) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢(Review of:) Castes of Mind: Colonialism and the Making of Modern India, by Nicholas B. Dirksà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, Foreign Affairs, Vol. 81, No. 3 (May/June), p. 177 Rose, Arnold M. (1967) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Sociological Factors Affecting Economic Development in Indiaà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, Studies in Comparative International Development, Vol. 3, No. 9 (September), pp. 169-183 Shrestha, Anita (2002) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Dalits in Nepal: Story of Discriminationà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, Asia-Pacific News, Vol. 30 (December); available at: https://www.hurights.or.jp/asia-pacific/no_30/04.htm Silva, Kalinga Tudor and Ajith Hettihewage (2001) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Poverty, Social Exclusion and the Impact of Selected Legal Measures against Caste Discrimination in South Asiaà ¢Ã¢â€š ¬Ã¢â‚¬â€œ; in: Peter Robson and Asbjorn Kjonstad (eds.) Poverty the Law (Oxford, United Kingdom: Hart Publishing), pp. 59- 71 Standing, Hilary and R. L. Strivat (2007) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Untouchables, Harijansà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, Believe (Religious Information Source web-site, May); available at: https://mb-soft.com/believe/txo/untoucha.htm. Thekaekara, Mari Marcel (2005) à ¢Ã¢â€š ¬Ã¢â‚¬ ¢Combatting Casteà ¢Ã¢â€š ¬Ã¢â‚¬â€œ, New Internationalist, Vol. 380 (July); available at: https://www.newint.org/features/2005/07/01/combatting_caste/. World Bank (2008) World Development Indicators 2008 CD-Rom (Washington, DC: The World Bank).

Why I Want to Study Business Essay Essay Example

Why I Want to Study Business Essay Paper A business essay is a type of written assignments, which encompasses a variety of essay centered around the topic of business. As is often the case, the authors of these assignments have to reflect on the issue of entrepreneurs activity. Exist various formulations of the topics related to the concept of business. One of the most widespread variants is â€Å"Why I want to study business† essay. It belongs to the type of academic papers which demands from a writer an extensive piece of info illustrating his point of view. Students of colleges and universities studying subjects related to entrepreneur activity receive these tasks regularly. They have to prepare an essay and express their vision of business issues and this direction of activity in general. The main task of the author working on this assignment is to express one’s thoughts and explain why a person wants to study business. 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Sample Political Philosophy Essay For an Interview

Sample Political Philosophy Essay For an InterviewCreating a sample political philosophy essay for an upcoming job interview can be a great way to show your willingness to think outside the box and question what some people think. In fact, some people may think it is actually embarrassing to write a sample political philosophy essay for an interview because they think that it might seem as if you are not really all that smart.It is not that you do not have the right ideas. In fact, you do not necessarily have to be very creative or original to successfully apply for a job. Sometimes you need to just be able to write a decent essay that has some logic and is compelling enough to make the interviewer believe that you are worth their time.In order to create a sample political philosophy essay that will get you the interview you are after, there are a few things that you should look out for. Read on to learn about these tips.The first thing that you need to do is research the person's po litical philosophy and see what areas they agree with and where they tend to disagree. As you continue to research this person's beliefs, you should also be aware of whether they tend to favor a political party or not.As you research the political philosophy of the candidate, you should be able to come up with a sample essay that reflects this individual's political ideology. Often times, this means that you should ask them a question about an issue that you are most interested in knowing about but do not have the time to fully research.Many times you can find real life examples from when they were younger where they have had an opinion on an issue that was not much different than the current political debate. This can help you think about their views more deeply.You may want to write several samples ofpolitical philosophy essays before sending them in. This is the perfect way to narrow down the possible topics that the interviewer might be interested in hearing about, and you will be able to set yourself apart from the rest of the applicants who are just going to list their positions.

Difference Between Believers And Non Believers Religion Essays

Difference Between Believers And Non Believers Religion Essays Difference Between Believers And Non Believers Religion Essay Difference Between Believers And Non Believers Religion Essay Harmonizing to the Holy Quran, trusters are They who turn ( to Allah ) , who serve ( Him ) , who praise ( Him ) , who fast, who bow down, who prostrate themselves, who enjoin what is good and prohibit what is evil, and who keep the bounds of Allah ; and give good intelligence to the trusters ( Surah At-Tawba: Ayah 112 ) . The Holy Quran farther shades visible radiation on this ; Successful so are the trusters, Who are low in their supplications, And who keep aloof from what is vain, And who are givers of poor-rate, And who guard their private parts, Except before their couples or those whom their right custodies possess, for they certainly are non blameworthy, But whoever seeks to travel beyond that, these are they that exceed the bounds ; And those who are keepers of their trusts and their compact, And those who keep a guard on their supplications ; These are they who are the inheritors, Who shall inherit the Paradise ; they shall stay therein. ( Surah Al-Muminun: Ayah 1-11 ) . In respects to the Bible, we might by and large state that the biggest difference between a truster and a non-believer is the thought procedure of how a individual looks at new information. Believers believe things are true until proved false and non-believers see things as false until proved true. However, we might state the opposite when other topics are introduced such the Theory of Evolution. So Christians can be guilty of the same accusal. Christians need to show their instance to non-believers utilizing mechanisms that do non get down with the premise the Bible is true because it is the Bible. More nonsubjective methods that do non utilize round logical thinking are needed in these forums. We ll do far more advancement this manner. The Bible Teachs that in order to be saved you must atone toward God which means to believe on the Lord Jesus Christ who shed his guiltless blood for the forgiveness of all your wickednesss. The Bible Teachs that after you are saved you must stand in the true grace of God. ( 1 ) Harmonizing to the Bible those who are saved are redeemed from the Law of Moses ( Old Covenant ) and are now under the New Covenant and a much higher jurisprudence: The jurisprudence of the Spirit of life in Christ Jesus. The Bible says, For the jurisprudence was given by Moses, but grace and truth came by Jesus Christ. ( John 1:17 ) . If you are led by the Spirit you are non under the Law of Moses: But if ye are led by the Spirit, ye are non under the law. ( Gal. 5:18 ) . The jurisprudence of Moses- as sanctum and righteous a criterion as it is- does non give ageless life because no 1 is justified by maintaining the jurisprudence: But that no adult male is justified by the jurisprudence in the sight of Go d, it is apparent: for, The merely shall populate by faith. ( Gal. 3:11 ) . Paul explained that the flesh lecherousnesss against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other ( walking after the flesh is contrary to walking after the Spirit ) so we can non make the things that we would : For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other: so that ye can non make the things that ye would. ( Gal. 5:17 ) . The ends of the flesh ( adult male s selfish desires ) are contrary to the ends of the Holy Spirit in a Christian s life. The ends of the flesh and the ends of the Holy Spirit are in resistance to each other. The Bible is clear that if the Christian follows the leading of the Holy Spirit he is non under the jurisprudence, but if he walks after the flesh without penitence, God considers him to be under the jurisprudence, non under grace. A urgent issue that seems to hold contentions worldwide is the issue of charitable giving. Apparently, it is an issue that is debated within faiths, between faiths, or between trusters and non-believers: Are Religious Peoples More Charitable than Non-Believers? The differences in charity between secular and spiritual people are dramatic. Religious people are 25 per centum points more likely than secularists to donate money ( 91 per centum to 66 per centum ) and 23 points more likely to volunteer clip ( 67 per centum to 44 per centum ) . And, consistent with the findings of other authors, these informations show that practising a faith is more of import than the existent faith itself in foretelling charitable behaviour. For illustration, among those who attend worship services on a regular basis, 92 per centum of Protestants give charitably, compared with 91 per centum of Catholics, 91 per centum of Jews, and 89 per centum from other faiths. In the book, Who Truly Cares: America s Charity Divide by Arthur C. Brooks ( 2006 ) , Brooks cited several surveies and studies that appeared to show that secular Americans give less to charity than their spiritual opposite numbers. He proposed several grounds for these consequences, viz. those secularists are merely of course less generous ; that as a mostly broad group they had higher outlooks of authorities public assistance plans ; and that they lacked a centralised establishment such as a church that codified and encouraged giving. However, subsequently critics have pointed out that it is non wholly clear whether the spiritual are more generous than the non-religious ; other surveies have shown that the existent state of affairs is far murkier. These critics of Brooks analysis were speedy to indicate out that spiritual charities are normally clearly labeled as such, doing it far easier to track the spiritual associations of the givers. Secular charities, by contrast, receive contributions from spiritual and non-religious alike, with no peculiar differentiation being made between the two. This might function the intent of hiding charitable giving by secular Americans. Recent attempts to set up pointedly secular charities like the Richard Dawkins-organized Non-Believers Giving Aid have been really successful, but by definition secular charities act really much like secular persons in being non-discriminating with both their contributions and their expense. There is some truth to Brooks contention that seculars who tend to tilt broad for the largest portion would want that public assistance plans be run more justifiably through authorities bureaus to a certain extent than being left to the caprices of private charitable trusts. And every bit utmost as it sets off, more European layman persons give far less to charities than their American opposite numbers. However, this is non the complete image. When the amount Europeans disburse in revenue enhancements to finance societal plans abroad and at place is taken into consideration, so their charitable philanthropic far outstrips that of Americans. In highly unbelieving Denmark, for case, the revenue enhancement caisson contributes to ninety per centum to foreign assistance, while in the U.S. the figure is simply 15 per centum. Surveies of religious generousness and belief that focused on non-cash giving established a further interesting consequence. With regard to donating blood, the spiritual belief or non-belief of the helper made highly no differentiation at all to the regularity or sum donated. every bit, a survey of American physicians who were prepared to waive productive medical callings in order to work with the underprivileged in the oversees or the U.S. showed undistinguished differences affecting the layman and the spiritual, with 35 % of the selfless physicians self-identified unbeliever, as contrasted to 28 % Catholics and 26 % Protestants. In extra surveies of bigheartedness by agencies of more restricted methods, no disparity was established between non-religious and spiritual topics. happenings of the dictator game where a individual topic is given financess and requested to divide it or non with an unidentified other participant who knows non anything of the particulars of the trade established spiritual topics were no more broad than their non-religious opposite numbers ; undeniably, a good figure people who participated in the game offered the anon. participant half or about half of the financess, despite of the spiritual belief or deficiency thereof. As in the bulk of research of this kind, there is a menace of trusting excessively much on people s self-reporting of their activities, in peculiar where something every bit accepted as generous giving is antsy. Some surveies, together with one done in 1973, give the feeling that the religious were more likely to desire to be seen as bounteous and accordingly more likely to pump up the sum they contributed to charity. Tom Flynn, in a free of charge Inquiry expose, illustrated the self-reporting deadlock by mentioning to the oft-cited statistic that 40 % of Americans account to holding attended church services in the old hebdomad, so lighting that when research workers basically went out to a large sampling of churches and counted attenders, the figure was nearer to 20 % . He supposes that the accurate incompatibility associating spiritual and non-religious giving, if any, can by no agencies be definitively known every bit long as self-reporting is the major agencies of informations d igest. In the treatment featured in The Great God Debate showcasing atheist Christopher Hitchens and the Judaic Rabbi David Wolpe, similar to many of the brushs affecting Hitchens and spiritual leaders, the statement was intriguing and spirited. This was one issue that came up-and perpetually does in these debates-was the topic of generous giving, and the world that spiritual people confer well more of their money and clip to charity than non trusters. despite the fact that Hitchens endeavored to annul that allegation by claiming that religious charitable giving often comes with strings attached-that is as portion of some kind of evangelical outreach to win farther converts- the basic truth that religious people give more is inflexible to rebut. Hitches besides conversed about the Richard Dawkins Foundation s enterprise to raise financess for subsisters of the Haitian shudder. In add-on, it ought to be understood that the unsimilarity is non merely relevant to trusters. Besides, non trusters are every bit broad with their money and clip. So whatsoever the ground is, it s non a footing particular to one belief. Thus trusters can non justifiably claim that their munificence is because of some built-in moral virtuousness or righteousness of their religion. There ought to be factors at work that are cosmopolitan to all major religious groups. Adding to this, the significance of benevolent giving is nt constrained to one political group or even within a specific faith. Pious progressives are in add-on much more likely to lend money and clip to charitable causes than their non-believing opposite numbers. it is factual that trusters typically suppose that the authorities ought to hold a superior function in assisting the needy and hapless in the universe which, in bend, should diminish the demand for cloak-and-dagger contributions, except that the belief decidedly does nt hinder trusters from donating their money and clip at the higher rates distinctive of all spiritual trusters, so the evidences why spiritual people contribute more is little to make with political relations. Last, after an drawn-out appraisal of authorities wellbeing and how he believes is impairing charitable giving and spiritual religion, Brooks gets about to undertaking the evidences of why devout trusters tend to be more bounteous than non-believers. He farther points out that it might be that belief merely has a strong didactic control over volunteering and giving. Assorted top ographic points of worship might educate their congregants the religious duty to give, and about both the religious and physical desires of the hapless. Basically, people are more likely to analyze charity in a temple, mosque or church than exterior. It s unquestionable that topographic points of worship are extremely important when it comes to bountiful giving. But it s to a big extent more than merely educating people that they ought to give. First, congregants are non simply taught that it is their merely responsibility to offer, they are often told in no dubious footings that they will be known by their fruits -that if they are surely reliable to their belief, they will portray it by willing their money and clip to commendable causes. This is an enticement beyond and above merely stating people that it is the right thing to make. Next, spiritual leaders are continuously reiterating to their congregants of their religious responsibility to give bigheartedly, largely in times of crisis ( What Laws are Believers Under, 2001, AÂ ¶1-5 ) . For illustration, how many American curates agreed up the chance to sermonise a discourse about the moral conscientiousness of looking after those less fortunate than ourselves in the effects of Hurricane Katrina? really few merely as everyone would bet. And it s non merely the influential who often remind trusters about parts, it is besides as a consequence of equal force per unit area. Among the parishioners at that place will for all clip be a figure of people on the sentinel for aid with one commendable ground or another. If you are a vigorous affiliate of a spiritual community, it s difficult to maintain away from all these desires for your money and clip. In decision, spiritual establishments hearten charitable contributions by seting up the substructure that makes philanthropic as painless and every bit easy as likely. each Sunday in several churches around the Earth, an offertory bowl is passed under every congregant s nose. In several of those churches, you can even put up a monthly express debit to direct your hard currency from your history to the church s personal caissons with no raising a finger. Furthermore as a asset, you get to put aside some money on the revenue enhancements every bit good. There are bases in the churches java suites covering with Traidcraft goods in aid to Third World scarceness, every bit good as tabular arraies set up where people can give up their clip to assist out in the vicinity. The listing of ways that religious establishments assist people contribute their clip and money to generous causes is eternal ( Buzz, 2010, AÂ ¶4 ) . It s besides deserving retrieving that while most organisations charge a rank fee in order to assist fund its fiscal duties, spiritual organisations typically do non, and therefore all monies collected from members in support of their operations are classed as charity, therefore greatly hiking the overall sum spiritual people donate. Compare all that with the experience of the non-believer. There is small inquiry that the huge bulk of non-religious people believe that charitable giving is a good and moral thing to make. Even without entree to a huge spiritual substructure to assist them, two-thirds of all non-believers still donate money to charity on a regular footing. So why do nt non-believers donate as much or every bit frequently? Simply put, they lack the same motives and chances that spiritual people have. Non-believers do non hold their moral responsibility to give to charity preached at 52 Lords daies a twelvemonth. They do non hold a aggregation home base waved in their face every hebdomad reminding them of their duty to do a contribution. They do non typically frequent topographic points where big ongoing attempts to raise money for charity are afoot, and they normally merely have their scrupless stirred when some great calamity hits the intelligence headlines-like the Ethiopian dearths, Hurricane Katrina, or the Haitian temblor. So I do nt believe that it is at all surprising that non-religious people give less of their clip and money to charity. But it s non because non-believers are per se less moral in any manner, it s merely because they lack the same duties, encouragement, and mercantile establishments that spiritual people have. Ashford ( 2010 ) , points out an first-class proposition on this issue that if assistance is so a civilized behaviour, it may be that houses of devotedness are merely meant to learn it. Secularists concerned in increasing benevolent volunteering and giving among their ranks might use some attempt opinionating on alternate ways to further these wonts. It at all there exists hope, so it would be in attempts to give many more people a gustatory sensation of what it s like to donate one s clip to charitable plants. Study after survey have shown that prosecuting in regular voluntary work can be a great benefit to one s mental and physical wellness. It does nt count if the volunteerism is conducted through a spiritual establishment or non, about everyone who tries it, even for a short clip, begins to see those personal benefits first manus, doing it more likely that they would desire to prevail making it on a customary footing ( AÂ ¶5-8 ) . Basically, persons must come together in the populace and make up ones mind how communal wealth will be allocated every bit good as how actions will be governed.A These opinionative inquiries bring both disbelievers and trusters together and coerce interaction among them.A It is non good plenty for trusters and disbelievers to writhe their dorsums on one other when real-life reasonable affairs are at risk.A Providentially, there is a batch of cosmopolitan land accessible between trusters and disbelievers to undertake practical jobs. So there are assorted ways to cheer charitable giving every bit good as instill good wonts beyond the protections of religious groups, despite the fact that I do non underestimate the graduated table of the responsibility of fiting the selfless work performed and encouraged through spiritual establishments. The most of import facet to maintain in head is that there is nil supernatural or mystical sing the generousness of spiritual people. It is strictly a n terminal merchandise of indoctrination, facilitation, publicity every bit good as instruction facilitated by the assorted spiritual establishments they belong to.

Sophie Germain - Pioneer Woman in Mathematics

Sophie Germain - Pioneer Woman in Mathematics Sophie Germaine dedicated herself early to becoming a mathematician, despite family obstacles and lack of precedent. The French Academy of Sciences awarded her a prize for a paper on the patterns produced by vibration. This work was foundational to the applied mathematics used in construction of skyscrapers today, and was important at the time to the new field of mathematical physics, especially to the study of acoustics and elasticity. Known for:First woman not related to a member by marriage to attend Academie des Sciences meetingsFirst woman invited to attend sessions at the Institut de FranceDates: April 1, 1776 - June 27, 1831Occupation: mathematician, number theorist, mathematical physicistAlso Known as: Marie-Sophie Germain, Sophia Germain, Sophie Germaine About Sophie Germain Sophie Germains father was Ambroise-Francois Germain, a wealthy middle class silk merchant and a French politician who served in the Estates Gà ©nà ©ral and later in the Constituent Assembly. He later became a director of the Bank of France. Her mother was Marie-Madeleine Gruguelu, and her sisters, one older and one younger, were named Marie-Madeleine and Angelique-Ambroise. She was known simply as Sophie to avoid confusion with all the Maries in the household. When Sophie Germain was 13, her parents kept her isolated from the turmoil of the French Revolution by keeping her in the house. She fought boredom by reading from her fathers extensive library. She may also have had private tutors during this time. Discovering Mathematics A story told of those years is that Sophie Germain read the story of Archimedes of Syracuse who was reading geometry as he was killed- and she decided to commit her life to a subject that could so absorb ones attention. After discovering geometry, Sophie Germain taught herself mathematics, and also Latin and Greek so that she could read the classical mathematics texts. Her parents opposed her study and tried to stop it, so she studied at night. They took away candles and forbid nighttime fires, even taking her clothes away, all so that she could not read at night. Her response: she smuggled candles, she wrapped herself in her bedclothes. She still found ways to study. Finally the family gave in to her mathematical study. University Study In the eighteenth century in France, a woman was not normally accepted in universities. But the École Polytechnique, where exciting research on mathematics was happening, allowed Sophie Germain to borrow the lecture notes of the universitys professors. She followed a common practice of sending comments to professors, sometimes including original notes on mathematics problems as well. But unlike male students, she used a pseudonym, M. le Blanc- hiding behind a male pseudonym as many women have done to have their ideas taken seriously. Mathematician Beginning this way, Sophie Germain corresponded with many mathematicians and M. le Blanc began to have an impact in turn on them. Two of these mathematicians stand out: Joseph-Louis Lagrange, who soon discovered that le Blanc was a woman and continued the correspondence anyway, and Carl Friedrich Gauss of Germany, who eventually also discovered that hed been exchanging ideas with a woman for three years. Before 1808 Germain mainly worked in number theory. Then she became interested in Chladni figures, patterns produced by vibration. She anonymously entered a paper on the problem into a contest sponsored by the French Academy of Sciences in 1811, and it was the only such paper submitted. The judges found errors, extended the deadline, and she was finally awarded the prize on January 8, 1816. She did not attend the ceremony, though, for fear of the scandal that might result. This work was foundational to the applied mathematics used in construction of skyscrapers today, and was important at the time to the new field of mathematical physics, especially to the study of acoustics and elasticity. In her work on number theory, Sophie Germain made partial progress on a proof of Fermats Last Theorem. For prime exponents less than 100, she showed there could be no solutions relatively prime to the exponent. Acceptance Accepted now into the community of scientists, Sophie Germain was allowed to attend sessions at the Institut de France, the first woman with this privilege. She continued her solo work and her correspondence until she died in 1831 of breast cancer. Carl Friedrich Gauss had lobbied to have an honorary doctorate awarded to Sophie Germain by Gà ¶ttingen University, but she died before it could be awarded. Legacy A school in Paris- LÉcole Sophie Germain- and a street- la rue Germain- honor her memory in Paris today. Certain prime numbers are called Sophie Germain primes. Print Bibliography Bucciarelli, Louis L., and Nancy Dworsky. Sophie Germain: An Essay in the History of the Theory of Elasticity. 1980.Dalmà ©dico, Amy D. Sophie Germain, Scientific American 265: 116-122. 1991.Laubenbacher, Reinhard and David Pengelley. Mathematical Expeditions: Chronicles by the Explorers. 1998.Sophie Germains story is told as part of the story of Fermats Last Theorem, one of five major themes in this volumeOsen, Lynn M. Women in Mathematics. 1975.Perl, Teri, and Analee Nunan. Women and Numbers: Lives of Women Mathematicians Plus Discovery Activities. 1993.

Choose two foreign policy failures and two foreign policy successes Essay

Choose two foreign policy failures and two foreign policy successes that the US has experienced since 1898 - Essay Example President Carter initiated talks with the Egyptian President Anwar Sadat and the Israeli Prime Minister Menachem Begin at Camp Davis in 1978. The peace treaty entailed Israel withdrawing from the Sinai Peninsula and US troops would monitor to ensure there would be no more attacks. In addition, Israel would initiate peace negotiations with Palestine. The treaty led to Israel withdrawing completely from the Sinai gulf. Also, The US government helped Israel to rebuild the Negev Desert Israel military base. Menachem and Anwar won the 1979 Nobel Peace Prize (Smith, 2014). Secondly, the Marshall Plan (1948-1951) entailed the USA extending aid worth 13$ billion to Western Europe. This treaty was a success because it propelled Western Europe’s growth of capital stock. Exchange rates stabilised, and prices were restored since the aid reduced massive shortages of resources. The Marshal Plan played a role in ensuring the stability and prosperity of Western Europe and also the formation of the current Eastern Europe (Block, 1977). Firstly, The American Foreign policies largely support and protect Israel. As a result, USA has tolerated Israel’s destruction and killing of Palestinians in a bid to maintain amicable relationships with Israel. . The tolerance is an indication of foreign policy failure since it does not uphold the main aim of foreign policies which is to uphold peace in all nations. Also, moral and ethical decay is evident leading to lack of trust between USA and Arab nations. The American Veto power in the UN has prevented the UN from charging Israel with the war crimes despite the 2,142 deaths of Palestinian nationals (Smith, 2014). USA has also gone against the general foreign policies by breaking international laws on Guantanamo MO bay and treatment of prisoners. The violation of human rights has tainted the image of USA as well as its credibility. America being at the forefront of the war

Decisions in Paradise Part III Essay Example | Topics and Well Written Essays - 1000 words

Decisions in Paradise Part III - Essay Example Capital One plans to open in Kava four banking branches with full ATM infrastructure across the island and a customer service call center to serve Capital One’s global customers. Factors affecting implementation Several factors affect the implementation plans of Capital One at Kava. The firm needs to identify four possible locations for its banks. The company can either rent several buildings or built its own locations. A problem with constructing the buildings is that it takes time and the bad weather in Kava could cause further delays in the project completion time. The firm can rent the four buildings and perform internal layouts redesigns to prepare the banks following similar layouts used by Capital One in the United States. The company will need to recruit employees for its financial services operation and for the call center. The island may have a shortage of talent in technical fields such as finance and accounting. The firm can import talent from its global operations into Kava. The best option would be to transfer employees from its US operations to Kava. An advantage of this strategy is getting trained employees that know the corporate culture of the firm. A third factor that affect the implementation plan is cultural and language barriers. ... The right locations are necessary to achieve maximum customer traffic. The company has to set up the ATM network across Kava. It should take the company one month to complete installation of the ATM’s. The firm has to recruit the employees for both operations. The company needs approximately 50 workers for the banks and 200 employees to work at the call center. There is a shortage of talent in accounting and finance in Kava. The banks needs employees with a financial background to work in the branches. To solve that problem the firm will transfer employees from its United States branches. To motivate the US workers to apply for a transfer the firm will offer a $25,000 relocation incentive package. Financial incentives are a way to motivate employees (Tutor2u, 2011). The call center requires 200 employees. All the employees will be recruited from the internal talent pool of Kava residents. The recruiting process of employees has a timetable of two months. After hiring the emplo yees these workers need training. The training period for the bank workers is one month and the call centers employees will receive two weeks of training. Due to the unstable weather conditions and the possibility of shutdown due to natural disasters the firm needs to have good Internet infrastructure. The small size of the island makes this island a perfect candidate for the implementation of a Wi-Max network. A Wi-Max network is an IP based wireless broadband technology that can provide wireless access up to 30 miles for fixed station (Wimax, 2011). The Wi-Max network serves several purposes. The network will provide the company with reliable Internet connectivity at all times. The system will serve as an emergency channel for employees to use to connect the