How Religion Positively Influence The World Essay

Religion has played a very significant role in human life right from the moment the individual could realize the fact of his existence and made an effort to understand it in relation to the vast, outer nature. Whether we like it or not, religion has wielded immense influence on the individual life and the society constituted by him. August Comte has stated that the evolution of mankind took place through three stages, which he has described as theological, metaphysical, and positive states. Scholars have made efforts to understand the origin of religion in their own ways. For example, Hegel and James Frazer thought that religion is born out of magic; E. B. Taylor on the other hand saw the origin of religion in animism; Herbert Spencer expressed the opinion that religion came into being because of cult of ancestor worship; Max Muller propounded the view that a feeling of awe towards nature was responsible for the birth of religion; Emile Durkheim came out with a view according to which religion is a product of rights and rituals characterizing a society. Religion is the phenomena, which is accepted by the people of the whole world. Weather directly or indirectly. Each and every person of the world have accepted religion because it only the religion by which whole world is controlled. If the religion is not there no body would control him/herself by the evil deeds. Only the mane of God controls the human being by doing evil deeds. Before doing the wrong deed every person feels that God is looking at him/her. Religion influences society but happily the street is many bible-quoting Christians vehemently opposed two ways the abolitionist movement of mid nineteenth century . And we cannot say that these sincere believers were merely citing passages out of context. It must be admitted that the whole biblical era and the writers of holy writ condoned gross inequality included slavery Similarly Christianity and the other world religions were obviously founded in and influenced by a common sexist past, one which unfortunately continues in varying degrees to live in and through them. So society has and can positively influenced religion. This is necessary unless religion is to retreat to pre rational forms of argument and support absolutism that today claims limited respect. John Cobb jr. shows insight in his modest contention that â€Å" in addition to grounding and motivating the ethical concern it shares with secular humanism, religious faith provide an ethos and a world view and it affects the people and communities involved. † Americans Struggle with Religion’s role at Home and Abroad: As a religious people, Americans are unsure about how to judge a world that seems increasingly in conflict along religious lines. The public overwhelmingly sees religion’s influence in the world and the nation as a good thing. And by 51%- 28%, Americans think the lesson of September 11 is that there is too little, not too much religion in the world. But the public does not see all of religion’s effects as positive. A 65% majority believes that religion plays a significant role in most wars and conflicts in the world. Further, while most say that Islam is no more likely to encourage violence than Other religions, a plurality of Americans believes that, in general. â€Å" Some religions† are more likely than others to encourage violence. Those who think that some religions are more violent than others are more likely to see widespread anti America n sentiments among Muslims. The Christian writer Paul wrote, â€Å" God will give to each person according to what he has done. To those who by persistence in doing good seek glory, honor and immortality, he will give eternal life. But for those who are self-seeking and who reject the truth and follow evil, there will be wrath and anger. There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile. For God does not show favoritism. All who sin apart from the law will also perish apart from the law, and the law will judge all who sin under the law. For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous. (Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law since they show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts now accusing, now even defending them). Young People More Influenced Positively: A majority of those under age 30 express a favorable view of Muslim- Americans, Muslims, and Islam alike (57%, 57% and 51% respectively). Other Americans generally have a favorable opinion of Muslim-Americans; however, they express more skepticism toward Muslims and Islam. Americans age 65 and older in particular express mixed views when it comes to Muslims and Islam. By 43%- 25%, members of this group say they feel favorably towards Muslim Americans, but seniors who were asked about Muslims rated them less positively (30% favorable 30% unfavorable). Just one- in- four has a favorable opinion of Islam, while 37% express an unfavorable opinion. College- educated Americans also express more favorable views of Muslims and Islam than those who did not attend college. Education has particularly strong effect on perceptions of the Islamic religion. While about half (52%) of college graduates have a favorable view of Islam, just 29% of those who never attended colleges agree. Among religious groups, white evangelical Protestants have the least favorable view of Islam. Fully 45% of white evangelical say they have an unfavorable opinion of Islam, compared with just 29% who rate religion favorable. White evangelicals also are most likely to say they have an unfavorably view of Muslim-Americans. As many as three- in ten feel unfavorably toward Muslim-Americans, compared, with about two-in ten among other major religious groups. Still, this is less than the 38% of white evangelicals who rated Muslim-Americans unfavorably a year ago. Modern Reasons for Adherence To Religion: 1. Authority: Most religions are authoritarian in nature, and thus provide their adherents with spiritual and moral role models, who they believe can bring highly positive influences both to adherents and influences both to adherents and society in general. 2. Supernatural connection: Most religions postulate a reality which includes both the natural and the saupernatural. Most adherents of religion consider this to be of critical importance, since it permits belief in unseen and otherwise potentially unknowable aspects of life, includeing hope of eternal life. 3. Moderation: Many religions have approaches that produce practices that place limitations on the behaviour of their adherents. This is seen by many as a positive influence, potentially protecting adherents from the destructive or even fatal excesses to which they might otherwise be susceptible. Many people from many faiths contend that their faith brings them fulfillment, peace, and joy, apart from worldly interests. 4. Fulfillment: Most traditional religions require sacrifice of their followers, but, in turn, the followers may gain much from their membership therein. Thus, they come away from experiences with these religions with the feeling that their needs have been filled. In fact, studies have shown that religious adherents tend to be happier and less prone to stree than non-religious people. 5. community ans culture: Organized religions promote a sense of community among their followers, and the moral and cultural common ground of these communities makes them attractive to people with the same value. Indeed, while religious belief and practices are usually connected, some individual with substantially secular belief still participates in religious practices for cultural reasons. Conclusion: Religious belief refers to a faith or creed concerning the supernatural, sacred, or divine. It may concern the existence, nature and worship of a diety or deities and divine involvement in the universe and human life. It may also relate to the values and practices based on the teaching of a supernatural leader. Unlike other belief syatems, religious belief tends to be codified. While often used synonomously with religion, according to this religious belief wikk be assumed to refer to ideas rather than practices. Religion cannot add or subtract any thing from the plausibility of any scientific theory. But this does not mean that religion has no connection with science. Our proposal, perhaps appearing a bit audacious in tone but actually quiet modest in motivation, is that religion, properly understood, confirms the entire scientific enterprise. It does so by justifying g the fundamental trust that nourishes all scientific in query. Our conviction is that we can go beyond conflict, contrast, and even contact in formulating religions relationship to science. Here we are claiming specifically that faith in a personal god has a unique capacity to confirm our trust in reality’s endless intelligibility, a trust without which scientific in query is hopelessly crippled Religion is a phenomenon, which is propagated in the whole world. Each and every person has adopted and positively influenced with it. Whether a person is male or a female they make prayers and always feel his appearance they have accepted the existence of God, who always looked after them. Most of the people spiritually and psychologically come into contact with God, truth and spiritual power. They feel that the religion frees them from deception, sin and spiritual death. Religion has its own significance in the life of human being. References: 1- The Divine Religion; Bhagawat Dharma and Culture; R. N. Vyas; Cosmo Publication New Delhi;1984. 2- What is a Person? An Ethical Exploration; By James William Walters; Published by university of Illinois . Press;1989. 3- http://en. wikipedia. org/wiki/Religious_belief 4- science and religion from conflict to conversation; John F. Haught; Paulist Press;1987. 5- http://p eople-press. org/reports/display. php3

Educational Preparation Essay

There are many differences in the competencies of Associate Degree in Nursing (ADN) and Bachelor’s of Science in Nursing (BSN) graduates. To start, I think it is best to look at the through the perspective student’s eyes when they are deciding which type of program to attend. The first question one may ask is â€Å"How long is this going to take?† On average, an ADN program takes 3 years to complete, the BSN requires a minimum of 4 yeas. The difference in the length of programs is first based on the amount of prerequisites required. â€Å"While Associate Degree in Nursing students do need to take science prerequisites and some liberal arts classes, they don’t have to earn nearly as many credits in this area as BSN students do.† (ADN vs BSN Debate I Difference in Competencies, Salary & Education.2013) â€Å"Instead of the sixty-six nursing credits that a BSN student must complete, the student in the associate degree program needs forty-nine nursing credits† (ADN vs BSN Debate I Difference in Competencies, Salary & Education.2013) Therefore, the ADN program takes less time to complete, is more condensed, and is more focuses on clinical skills. BSN programs have a direct goal of not only graduating clinically competent nurses, but nurses that understand that this profession is deeply rooted in science and theory. The differences in competencies between the ADN and BSN nurse is based on this understanding of science. If you had to explain what science is in one word that word would be â€Å"why†. BSN programs are typically centered around critical thinking and evidence based practice – they â€Å"why† of nursing. â€Å"Numerous research studies have demonstrated that the ADN and BSN nurses are not different in skill competency when they graduate, but within a year, the BSN nurses show greater critical thinking skills, better problem solving, and the development of clinical judgment; three skills of increasing importance for the increase in acuity of patients in hospitals and other health care settings.† (West Coast University: Dean’s Corner – The Differences Between Associate Degree Nurses and the Baccalaureate Degree Nurses.2009) The ability to use critical thinking when caring for a patient is what defines all other competencies. Competencies aren’t based on just the task the nurse is about to complete, but knowing why she is working towards completing this task. Without that training in understanding the â€Å"why†, her competencies are limited to just tasks. A fast growing trend in nursing today is complex technology used in patient care. Often times the nurse finds herself faced with not only caring for the patient, but managing high-tech equipment involved in that patient care. Being a resourceful nurse is not just beneficial, but crucial to patient care. BSN prepared graduates are experts in research due to the expectations in the BSN curriculum. â€Å"A major concern in an era of evidence-based practice is that the majority of practicing nurses have not experienced a formal research course. These classes are generally lacking outside of the baccalaureate curriculum. It would seem that an understanding of the research process would be necessary to deliver optimal patient care† (Ayers & Coeling, 2006; Thorpe & Smutko, 1998). The ability to conduct research appropriately is a skill that is taught. We live in an age where information is just a click away. If a nurse isn’t using the correct resources, the patient is the one that suffers. The push for continuing education in nursing is one of the many forces that shaped what nursing is today. The BSN prepared nurse encompasses the ability to be resourceful, a bold and capable critical thinker, and one that will lead the profession into a strong future. As a nurse, we should never settle for just the standards put in front of us. We should always be looking for a way to improve patient care for the individual patient, as well as the practice of nursing as a whole. To settle for just the minimal requirements and standards of nursing is to just complete the tasks assigned to us. Developing critical thinking is what brings us to better patient outcomes. Learning to think ahead – planning for the worst, expecting the best is what restores patient health. The human body is a dynamic, complex integration of systems working in unison to maintain life. If one of those systems is not working correctly the nurse is cued in because of our critical thinking skills. It is what keeps the nurse’s brain â€Å"on†, assessing at a constant. It’s not always the system we’re â€Å"caring for† that tells us what is wrong. This is where the critical thinking comes in. We should always be asking â€Å"why† as a nurse. References ADN vs BSN Debate I Difference in Competencies, Salary & Education. (2013). Best Nursing Schools, Degrees & Online Nursing Programs. Retrieved January 13, 2013, from http://www.bestonlinenursingprograms.com/3356/adn-vs-bsn-debate Ayers, D., & Coeling, H. (2006). Incorporating research into associate degree nursing curricula. Journal of Nursing Education, 44(11), 515-518. West Coast University: Dean’s Corner – The Differences Between Associate Degree Nurses and the Baccalaureate Degree Nurses. (2009, February). West Coast University – Nursing Programs – Los Angeles, Orange County, Inland Empire. Retrieved January 13, 2013, from http://www.westcoastuniversity.net/deanscorner/print.php?article=22

Bru Tripura Vision Essay

According to the legends one of the Tripuri prince was expatriated by the king, who along with his followers migrated to the Mayani Thalang area of Lushai hills and founded a state over there. He proclaim as king of the state and the descendant of the exiled Tripuri prince ruled over the state for generations. In due course of time there was no heir to succeed the throne, which lead to anarchy in the kingdom. Owing to some internal feud and vendetta four chief of the sub tribes, namely Twikluha, Yongsika, Paisika, Tuibruha and their entourage left their hearth and home and migrated through Chittagong to the state of Tripura centuries ago. These Reang chiefs could not climb up the Dombur hill peak for two consecutive times and succeeded in third times. Mahendra Manikya was at the throne of Tripura kingdom. After reaching to the capital, these chiefs tried to persuade the ministers and other bureaucrats to give them permission to meet the king and submit their memorandum but was not successful in doing so. By then they have exhausted whatever food and edible they had brought with them and suffered a lot. They were very sad and disheartened by this. They were determined to send the message of their arrival to the king anyhow. In order to send information to the king they broke the dam of the river Gumti where worship was going on at that time. This was a serious crime and all of them were brought before the king. The king ordered them capital punishment. Somehow this news came to Queen Gunoboti. The chiefs prayed in front of the queen who after persuading the king motivated to forgive these chiefs of their crime, who letter forgave them. Since then the Reangs became very obedient and loyal to the queen and throne of Tripura. It is said that the ueen Gunoboti fed these chiefs with her breast milk in a big pan of brass, which is still intact with Ktordofa, which was gifted by the queen. The queen gifted many other valuable things, which were carefully preserved by Reangs till date. Historical Population figures In 1971 the Riang were the second largest of the scheduled tribes in Tripura. There were 64,722 people counted in the Riang tribe in Tripura that year. In 1961 the Riang had numbered 56,597 and in 19 51 they had numbered 8,471. [1] According to the 2001 census, there were 165,103 Reang in Tripura. Meska and Molsoi groups The Reang clans are divided into two groups: 1. Meska, 2. Molsoi. The Meska Group The Meska group is divided into seven sub groups or dopha, these are as follows: 1. Meska :- â€Å"Meska†means the lemon tree in in kau bru language. 2. Msa :- â€Å"Msa† means tiger in Kau bru. It is said that the fore-father of this dopha was brought up by a tigress in his child hood like the Romulus and Ramous of ancient Rome. 3. Chorkhi :- â€Å"Chorkhi† means Spinning wheel in Kau bru, it is said that one Reang chief was speaking obscene about his daughter-in-law, when his friends started spinning the spinning wheel to musk the obscene of the chiefs. So the descendant are named after the chorkhi. 4. Raikchaoh :- â€Å"Rai† means cane in Kaubru, â€Å"kchaoh† means red in Kaubru; it is said that the fore-father of this dofa used to wear cane made red colour armlet. 5. wairem :- â€Å"wai† means tie, â€Å"rem† means mix/hybrid in Reanglanguage. It is said that they are descendant of Reang man and Kuki woman. 6. Tauma yakcho :- â€Å"Tauma† means hen, â€Å"yakcho† means toeless; the toes of the fore-fathers of this dopha resembled to that of hen. 7. Tuimuiyaphaoh :- â€Å"Tuimayaphaoh† means tortoise in Reang dialect, the fore-father of this dopha were suffering from white patches like the tortoise chest. The Molsoi Group The Molsoi group is sub-divided into six groups, which are as follows: 1. Molsoi :- â€Å"Molsoi† is the derivative of msoi which means msoi in Kaubru. Their fore-fathers first settled in the deer dominated green valley. Since they were called in that name. 2. Apeto :- â€Å"Apeto† is a type of fish in Kaubru. The fore-fathers’ belly was big like the belly of Apet fish. 3. Nouhkham :- â€Å"Nouh† means house, â€Å"kham† means burnt in Kaubru; once the fore-father of this dopha’s house were burnt to ashes since then they were termed in this name. 4. Chongpreng :- â€Å"Chongpreng† is a type of musical instrument, it is said that the fore-father of this dopha used to survive by playing this musical instrument as they were suffering from â€Å"gungri† disease. 5. Yaohstam :- â€Å"Yaohstam† means ring of finger, it is said that the fore-father of this dopha used to used to wear ring and used to display proudly to others. This dopha has been in extinct at present. 6. Reang kachko :- â€Å"Kachko† means chief in Kokborok, the fore-father of this dopha were chiefs of Reang. Ktor Dopha In the above thirteen dophas or sub-groups of the Reangs there are 26 chiefs or heads, who are designated as Kotor Dopha. Kotor means head and dopha means clan or group. The chiefs are divided into two categories: * Rai, and * Kaskau. Rai and his subordinates chiefs * Rai :- â€Å"Rai† means Raja or chief of the sub group is bestowed as Rai. * Chapiya Khan :- Crown Rai. * Chapiya :- Crown Chapiya Khan. * Dor kalim :- He is the priest of Rai. * Doloi :- Helper of Rai. * Bandari :- Store keeper of Rai. * Kanda :- Servant and holder of umbrella of Rai. * Doya Hajari:- Drum player. * Muriya :- Trumpet player. * Dugria :- Helper in of priest. * Dauwa :- Arranger of puja, or worshiping. Siakrak :- distributor of prasad, that is the sacrificial animal meat. Kaskau and his sub ordinate chiefs * Kaskau :- The chief minister of the sub-group is bestowed as Kaskau. * Yaksung :- He is the assistant of chief minister. * Hajra :- Servant of Kaskau. * Kangreng :- Umbrella holder of Kaskau. * Kormo : Servant of Yaksung. * Khan Galim: Umbrella holder of Yaksung. * Khandol :- The collector of food and other requir ed articles. People of Kotor Dopha are exempted from paying taxes to the king. Occupation, culture and custom The Reangs are primarily an agriculturist tribe. In the past they mostly used to practise the Huk or Jhum cultivation, like most other Tripuri tribes. But now shifted to modern agricultural practice. Most of the educated are employed in government job and many are occupying very high post in administration. Some have also started doing business also. Marriage system The Reang is an endogamous tribe and had very little contact with the Bengali or other sub-tribe of Tripuri. But since the beginning of nineteen century there has been some inter tribe marriages and inter-caste wedding among them. The marriage system is similar to other Tripuri tribe of Tripura. There is no dowry system but the bride-groom has to spend to father-in-law’s house for two years before marriage is performed. There are two types of marriages;but nowadays the system to spend to father-in-law’s house is no mandatory. Haloksai, and Haloksam. Parallel cousin marriage is prevalent but declining. Cross cousin marriage among the Reang is accidental. Child marriage is not allowed, widow marriage is permitted. Widows are prohibited to wear ornaments before one year is passed after the death of husbands. Widow and widower are forbidden to participate any entertaining and enjoying programme or activity or attending such activity within one year of death of their spouses. Remarriage of widow and widower are allowed after one year of death of the spouse. Monogamy is the present day practice of the society. Marriage is arranged through the matchmaker Andra, who goes to the prospective bride’s parent for negotiation. Then the brides party is invited to finalise the marriage in Kokswmgma, while pork, fowl, rice, rice beer are served. Marriage is settled to the satisfaction of both the party. The Okchai performs the wedding ceremony on the nuptial day fixed. The Reang widower is not permitted to get marry to an unmarried virgin girl. The Reang marriage bond is very strong and Reang men cannot divorce without the consent of wife. If any Reang is alleged for extramarital relationship and found to be true then they are dealt with strict punishment and heavy penalty is imposed upon. Dress and ornaments The traditional dress of the Reang is simple and plain like other Tripuri people. Traditionally the men wear a hand woven loin cloth and a piece of cloth as a wrapper for upper portion. The women wear a long cloth called Rnai, a wraparound; from the waist to down to the knees. A Rsa, covering the chest, and Rikatouh for covering the whole upper half of the body, wears the upper part of the body. These are woven by the Reang women, which are colourful and very beauty full. But nowadays the educated mass are wearing all the modern dresses like any other part of the world. The Reang women are very fond of personal decoration and take much care for the makeup and hair-do. They love like other Tripuri people, ornaments, flowers, and cosmetics. Silver ornaments especially the necklace of silver coins, the Rangbauk have a pride of place and status. Dance and music It is very much integral part of the Reangs daily life. No other Tripuri people are so fond of dance like them. As a result the Hojagiri folk dance of Riang sub tribe had attained achieved acclaim all over the world. Hozagiri Dance is the most famous dance of the reang community. While the theme of the dance remains almost to be the same as of other tribes, the dance form of the Reang community is quite different from others. The movement of hands or even the upper part of the body is somewhat restricted, whereas the movement beginning from their waist down to their feet creates a wonderful wave. Standing on an earthen pitcher with a bottle on the head and a lighted lamp on it, when the Reang belle dance twisting rhythmically the lower part of the body, the dance bewilders the onlookers. The Reangs also use the musical Instruments like Khamb, Flute made of bamboo and bamboo cymbal. The Reang women prefer to put on black Pachra and Rsa. Reang women put on coins ring, which generally covers their entire upper body. They also put on rings made of coin in their ears. They are fond of fragrant flowers as ornaments to metal things Customs Most of the disputed and differences are settled by the people of Kotor dofa, that is by the Rai and Kasko of respective sub tribe. It is done through the customary law of the Reangs. Whenever a disputes arise in the between the member of the community, a meeting is called by the Rai. All relevant arguments are heard and then justice is done according to the principle of natural justice. Whatever verdict or punishment is pronounced in the judgment it is implemented with firm hand and payments of penalty etc. re made then and there. Religious belief and practices Majority of the Reang in Tripura adhere to Vaishnav Hinduism. They claim Kshatriya status. A growing number of Christians, almost all of them Baptists, exists in both Tripura and Mizoram. In 1943, the Reang were subjected to forcible conversions during the rebellion by Ratanmani Noatia. During the end of 2 0th century, they were again subjected to religious violence in Mizoram by the Baptists. [3] Like other Tripuri people they also believe in many god and goddess. The centre figures are those of fourteen gods and goddess of Tripura. Their important festivals are same those of prevailing in Tripura. These are Ker, Gonga mwtai, Goria, Chitragupra, Hojagiri, Katangi puja, Lampra uathop. The religious observance are community in nature, and each family has to contribute his part of share of payment. It is called as Khain. All the religious festivals are arranged with the prior meeting of chiefs. In such meetings political, social, and religious matters of importance are discussed and decided by the majority of the meeting. The deities of the Reangs are similar those of other Tripuri people. These are: * Sibrai’, the supreme deity or Mtai Ktor Tuima, the presiding deity of river, * Mainouhma, the goddess of paddy, * Khuluhma, the goddess of cotton, * Goroia, the god of wealth prosperity well being and war, * Kalaia, brother of Goria, * Sangrongma, the deity of mother earth, * Hathaikchuma, the goddess of hill, * Buraha, the god of jungle, * Thuhnairou, the god of death, * Bonirou, the god of evil spirit, * Nou hsuma, the goddess of house holds. Worshipping of the deities The worship of different deities are similar to the main-stream Tripuri people. Aokchai, the priest performs all the ceremony along with his helper. The green bamboo pole is used as deity in most on the cases. Different types of life stock like fowl, pig, goat eggs, etc. are offered in the worship. The place of worship is selected out side of the houses. Where the offerings are dedicated in the names of the deities in front of the wathop, green bamboo pole, the symbol of god. But the Rangtouk and Nouhsuma puja is held inside the house only. Two earthen pots are filled with newly grown rice and at top of the pot some oval pebbles collected from huk specially. The pebbles are called the fortune stone. And the pots (Rongtuk) are decorated with the rice powder, vermilion, and garlands. One is named Mainouhgma, the other as Khuluhgma. Rituals on birth of a baby On the birth of baby many pujas are observed. These are Kebengma, Abu suma, Khongkhonok kama, Maitukma etc. for the welfare of the baby. The fowl, prawn, several leaves of trees are needed. When the child grows up special form of worship has to be performed. Bukhuksini the seven-gurdian deities of witches are pleased with sacrifice of a pig, four fowls, and other things beside. Ceremony on death The mortal remains are cremated. The obsequies is done in two stages: Broksakami and Kthuinaimo. Broksakami When a person dies his corpse is first bathed with the Chobtui that is â€Å"alkali water or soap† . After that he is dressed with new clean Rikatouh, head is dressed with another piece of rikatouh like the headgear. In case of woman rnai and rsa. Then a fowl is sacrificed in front of the feet of the corpse. Later on an earthen pot filled with mean and rice placed at the feat of the deceased and it is followed by dance rituals throughout the night. Rice bear is distributed to all the mourners excepting the family members of the deceased. The next morning the body is laid to rest on pyre and cremated usually near a stream. Kthoinaimo It is a ritual connected with the respectful and well wishing offering to the manes. Laotou or the soul deceased remains under the control of the Sisimangi, the son of Buraha , for a year and it is said that Sisimangi is the protector of the soul. On the day of the kathainaimi the widow of the deceased offers dried rice, meat, fish, fruits, and wine in the name of Laotau and Sisimangi, on the smangnouk , then taking the burnt bones or ashes go to the charainok. It is worshiped for over a period of one year or he next hangrai, when it is immersed in any river or in Gomati River at Dumbur,or Ganga, according to the ability of the family. In short the religious culture of the Reang is similar to that of other Tripuri or the Tripura’s other cast Hindu . Posted by BRU at 04:37 Email ThisBlogThis! Share to TwitterShare to Facebook No comments: Post a Comment Newer Post Home Subscribe to: Post Comments (Atom) Followers Blog Archive * ? 2011 (20) * ; December (6) * ; November (12) * ? October (2) * HISTORICAL BACKGROUND OF TRIPURA * Demography of Reang’s History About Me BRU View my complete profile | | Simple template. Powered by Blogger.

My goal statment Personal Statement Example | Topics and Well Written Essays - 500 words

My goal statment - Personal Statement Example Currently, I own a restaurant, in which from July 2011-present, I have been the manager and owner of the restaurant that I opened from scratch. My key responsibilities are keeping track of cash flow, supervise and schedule 15 full time and part time employees, Conduct inventory & payroll, conduct accounts receivable and payable and other managerial tasks. Since I have my personal goal that I need to state, I can't beat the same level, and I need to rise above levels and shine. Currently, I plan to sell my business and upgrade so as to rise to new levels. This will be done through engaging in something bigger and something meaningful with higher income. Secondly, now that I am studying the GMAT, I have applied a master's program for accounting and finance, which I will be starting this summer part-time. This current goal will see me rise to new and better levels in life.Now that nothing is impossible with God, I hold on to God to help me achieve my goals. As for the job opportunity av ailable, the job duties also define my goals. The first duty is to identify the existing data resources, review legislation, coordinate research areas, and review external and internal reports, as well as policies and regulations of concern., and finally, performing work assignments. Secondly, developing plans to make the accomplishment of assignments in agreement with necessary procedures, policies, and standards. Thirdly, is to present the project’s results during team meetings and briefings.

Taj Mahal Statistics Project Example | Topics and Well Written Essays - 2500 words

Taj Mahal - Statistics Project Example Taj Mahal, one of the greatest structures on earth and wonders of this globe, was built by the Mughals, Muslim rulers of India. Meaning "crown palace", Taj Mahal is expressed differently by some as a "dream" others as "elegy in marble". At the lower chamber, Taj Mahal houses the queen’s grave and Shah Jahan was also added after her passing. Traditionally significant ladies of the royal families were given different names at the temple during their marriage or in some significant function (McCarthy, 2011). Constructed over a period of twenty-two years, the temple was completed in 1648 C.E. with a fee of 32 million rupee. Its architect, a renowned individual at his time, is considered to have done a magnificent work. He was also the individual who documented everything, which is used today to study the temple. This was from the twenty thousand workers who worked on the temple to the inventory and the sources of the materials used. Among the employees were expert craftsmen from L ahore, Delhi, Qannauj and Multan and others who worked on specialized tasks (McCarthy, 2011). Soaring to a height of 213 feet, the structure has a diameter of 58 feet and is flanked by four subsidiary dome chambers (UNESCO World Heritage Centre, 1992). The entire structure (both outside and the interior) is designed and decorated with inlaid patterns of flowers and calligraphy using precious gems such as agates and jaspers. The main archways are chiseled with passages from the Holy Quran and bold works of flowering pattern., which give the structure a mesmerizing charm to its beauty. It uses the architectural design of interlocking arabesque concept, which dictates that each element has its own stand and perfectly intergrates with the main structure. Historically, Taj Mahal is presented as a love story that begins in 1612 when Princess Arjumand Bano from Persia married Shah Jahan (the then prince of Khurram) and the Mughal emperor. After marriage, Arjumand Bano’s name was changed to Mumtaz Mahal (the chosen of the palace) and was the second wife to the emperor (Zahoor & Haq, 1997). Being a companion and advisor to the throne, the queen travelled with the emperor on his journeys and military expeditions. Her companionship sparked the emperor’s heart and brought positive effect to the emperor inspiring him to perform acts of charity and benevolence throughout his life. A serious turn took place during a campaign at Burhanpur when Mumtaz Mahal gave birth to their 14th offspring (Zahoor & Haq, 1997). Divested by this act, the emperor and the court went into mourning for over 2 years within a few months after death of the queen. It is said that Shah’s hair and beard turned white, and he was recklessly determined to build a monument in consorts and loving memory of his beloved wife, and that was how a structure never seen before like Taj Mahal came to mind. The queen’s dead body was taken to Agra and buried in a garden on the banks of Yamun River (Simmons, 2002). A group of the finest architects were later called upon to come up wi th a plan for erecting a tomb for her. Usta Isa, a Persian master architect, was called upon to design the structure. Usta Isa commenced his works with his assistant and 20000 laborers,