Business-Millennial generations Essay Example | Topics and Well Written Essays - 750 words

Business-Millennial generations - Essay Example It is also important to note that this generation Y is also coined with the millennial generation because this generation simply refused to connect themselves with their earlier generations and were partly affected by the rise of technology also. (Winograd & Hais, 2008). What significance this generation can hold for a company can provide an important insight into the different attributes and characteristics of a completely new market segment which can be served with greater penetration. This report will discuss some of the most important attributes of the generation millennial for Penrose Media Co willing to penetrate and study this cohort to understand their work behaviors and attributes. Generation Millennial belong to an era which witnessed significant political struggle within US as they not only witnessed cold war but also fierce battles in Iraq war also. Though there are very rough estimates of the actual size of this generation however, some estimates suggest that generation Y comprises of almost sixty million individuals who have relatively more distinguished characteristics than previous generations. The most important strength of this generation is the fact that they are well aware of technology and are using social networking and other technological tools to capitalize on opportunities offered by digital world. It is because of this reason that they are often called digital natives as they are more familiar with the technology and are using it in more commercial manner. (Jayson). They are self assured and optimistic therefore they tend to have more inclination towards academic curiosity and as such more intellectual and socially engaged actions motivate them more as compared to their previous generations. What is also significant is the fact that due to their awareness of the technology they are more connected with each

Racism and Society Essay Example | Topics and Well Written Essays - 1750 words

Racism and Society - Essay Example It should be stated that racial categories are variable and mostly depend on the meanings inserted by contemporaries. According to some scholars, it is wrong to consider the concept of race politically neutral. It always contain, even if just implicitly, the idea of conflict of interests. Omi and Winant state "race is a concept, which signifies and symbolizes social conflicts and interests, by referring to different types of human bodies" (55). Some sociologists state that the notion of race has always been filled with some socio-cultural meaning, demonstrating an attitude towards 'aliens' expressed through the emphasizing of their most observable physical differences. In other words, sociologists consider that physical marks reflect not the objective reality, but subjective attitude. According to Robert Park (237-239, 315), a racial mark has become the symbol of the suspense, in the ground of which has laid the sense of self-vulnerability. He writes that a sociologist is interested not in physical distinctions, differentiating one race from another, but in less evident lineaments of inner apprehensions. And physical distinctions are just the symbols of these inner apprehensions. Park claims that historical process in the issue is predetermined by the ideological factors, not by the biological ones. The more important is to realize what people believe in and look for, than to know who they are.In other words modern sociolo gists, considering race as an artificial construct and one of means of creation and description the identity, emphasize that race remains to be rather important notion, which determines and legalizes social and political actions of people. At the same time they are sure that race is a product of racism, and not contrariwise. From this point of view groups, which are called racial, turn out to be 'racialised'. It means that social, political, or economical state of these groups is described with the help of racial categories.A lot of scholars for decades have oppugned against scientific racism, which has tried to ground the idea of racial inequality. They have proved that human capabilities do not depend on the color of the skin or type of eyes. One of the most outstanding representatives of this stream is Ashley Montague, who from 1940s has insisted that race is just a scientific phantom.However a lot of scholars as before consider race and ethnos as some biological reality, underes timating the paramount role of social factor. "While racism is necessarily rooted in biology, ethnocentrism is typically rooted in culture," says D'Souza (33). Nonetheless most of scholars have understood that race is rather social construct then the biological reality, and that the concept of race implicates relationship of dominance and submission. Does racism still exist It should be said that it is rather difficult to define the notion of racism. In fact this concept has an extraordinary ability to mimicry, changing itself in accordance with the circumstances. Besides

Homo Religiosus by Karen Armstrong, p. 22-38 The Minds Eye by Oliver Essay

Homo Religiosus by Karen Armstrong, p. 22-38 The Minds Eye by Oliver Sacks, p. 303-317 - Essay Example According to Sacks, in a society where people lack mind’s eyes, they are likely to associate themselves with some events such as idol worshiping or despotism even if they have the physical eyes. These side effects prevent human beings from achieving a factual understanding of who they are. The idea that Sack presents in his article â€Å"The Mind’s Eye† is that trauma, in this case, blindness results to loss of â€Å"sensuous, intimate being at one with world† or loss of self (Sacks 313). Karen Armstrong of â€Å"Homo Religious† connects with Sack’s ideas that blindness trauma leads to loss of one’s self or sense (Armstrong 23). It is essential that, human beings acknowledge the dangers posed by blindness and if they persist, being victims of this, there will be no way for them to go back to a life, which has self-knowledge. Like Armstrong, Sack inveighs blindness trauma against â€Å"idol worship†. â€Å"Despotism† of sight and claims the â€Å"task† blindness trauma as reminding human beings of their other deeper perception modes as well as their mutuality (Armstrong 24). The two authors argue that a blind individual has a good sense of taste, feeling, touch, and he or she can write and speak as a â€Å"gift of the blind individuals†. Therefore being blind does not mean that one is unable to carry out duties done by other people since they have mind’s eyes (Armstrong 25). For instance, Lusseyran is able to feel, blend into one fundamental sense, has deep attentiveness, has slow and prehensile attention, and a sensuous and intimate being in the world where sight, with is flicking, quick, quality, and facile continually distracts people from. According to Sack, this concept is extremely close to an individual whose has â€Å"deep blindness† as considerably more than simple compensation other than a unique type of perception, a special and precious mode of being (Sacks 314). One essential question that people should put in mind is

Media studies key glossary Assignment Example | Topics and Well Written Essays - 500 words

Media studies key glossary - Assignment Example McLuhan elaborated that medium grows and being such, it is also an agent of change that includes everything we think of, create, think and conceive. There are several terms used which critically relates to the text which are senses, mind and change. Senses relate to the text as it is the agent that collects experience to be stored in the mind which in turn becomes the medium that will facilitate change. This is important in media studies because it clarifies the use of the term not as a vehicle but rather as the dynamics and the agent of change. Medium is the message (McLuhan) - McLuhan earlier defined medium as the extension of our minds and senses. Being an extension of our minds and senses, it could change anything we can think of, create or conceive. Message on the other hand is the pattern or scale of the change that an idea introduces in human affairs (McLuhan 1964, 8). The message is not the content but rather the dynamics that change brings with it. Thus, the â€Å"medium is the message† meant that we could know the dynamics of anything (medium) that we conceive due to the changes that they effect (message) and should not be confused with the content of the message ((McLuhan 1964, 9). These terms are important to the study of media because it again put the usage of the word â€Å"medium is the message† in proper perspective. Message does not necessarily mean the content but rather the extent of the change that the medium or the dynamics of change can facilitate. Print-capitalism (Anderson) – refers to the use of the printing press that facilitated discourse of which eventually emerges a common language that facilitated common understanding. Capitalists printed their works in the vernacular (Anderson 1991, 39) to have an optimum circulation that cause people to understand each other and brought common discourse. This common language wrought by the discourse of print capitalism brought about the idea and notion of

Cultural Activity Report Essay Example | Topics and Well Written Essays - 500 words

Cultural Activity Report - Essay Example Inside the book, there were different directions to various sections within the museum. In addition, it had a brief history of the museum. As I was walking, I noticed that the people who were attending the museum, were people from different ethnic background. Although, most of them were Americans and Chinese. Just like any other museum, they were dressed in casual clothes. The Museum has different sections: anthropology, archaeology, arms gallery, art, numistics, educational activities, botany, zoology, geology, children museum, and various laboratories. However, after visiting all the sections within the museum, there were two sections which caught my attention. This were the archaeology and the anthropology sections. The anthropology section, is basically concerned with preserving data about evolution of man and the activities that they were involved with. It is in this section that I managed to see the first computer that was built in 1930. The computer was about a half tonne and 10 meters long. The curator told me that it was slow, and it could not store information for more than twenty four hours. I also realised that up to today the way the Egypt pyramids were built, have not been understood. In fact, most researchers believe that the technique that the Egyptians used to build the pyramid is very advanced, and this therefore means that in terms of building technology, the earlier man may have been advanced than us. While, the archaeology section contained ancient Egypt pieces of arts, the protestant reformation arts, the ancient Chinese culture arts etc. Some of the ancient Egypt pieces of art which I saw were, the lion hunting cup, drachma, cow nursing its calf, and horse shaped drinking vessel; as well as images of kings. While, some of the ancient Chinese pieces of art I saw were, the travellers among mountains and streams by Fan Ku’an, and the three coloured ceramics (Tang Dynasty) by San Cai. Out of these arts, the

Property law coursework Essay Example | Topics and Well Written Essays - 1000 words

Property law coursework - Essay Example Crane Jr, because a covenant on registered land would be registered as well and not require a DII charge. The details of the charge need careful examination to determine any existing prior rights. Bearing these aspects in view, the existence of a CI land charge suggests that Mr. Crane’s right in the property may be in the nature of an equitable charge that is acquired by a tenant or statutory owner for life.3 There have been successive charges over this land, hence applying section 97 of the Property Act of 1925, any puisne mortgage existing in Mr. Crane’s favor will be determined by the order of registration, however the Land Charges Act4 would make such a mortgage void where a subsequent purchaser of the property is concerned. However, since Mr. Crane has registered the property and the deed exists, this problem may be averted. Section 53(1) of the now-repealed Law of Property Act of 1925 had clarified that no oral interests can be created in property. However Section 53(2) included the provision for the existence of a constructive trust arising in those cases where a former co-habitee asserts a beneficial interest arising out of an informal arrangement, such as that Ms. Chandra had with Mr. Crane, in providing funds for improvement of the property from her own savings. The Land Registration Act of 2002 which has replaced the Law of property Act of 1925 also includes a formality requirement of a signature, even for documents in the prescribed electronic format that are â€Å"to be regarded for the purpose of any enactment† as a deed.5 Ms. Chandra’s interest is not a legal one and may not fall under the category of protection of land charges.6 This could have entitled her to a second legal charge over the land, which would have been enforceable even in the cases of unregistered land, where the charge has not been registered as a class C1 charge7. She has been cohabiting with Mr. Crane and there is no special law that

Commonwealth of Nations Essay Example for Free

Commonwealth of Nations Essay Inside Jewish Synagogue The Paradesi Synagogue is the oldest active[1] synagogue in the Commonwealth of Nations,[2] located in Kochi, Kerala, in South India. It was built in 1568 by the Malabar Yehudan people or Cochin Jewish community in the Kingdom of Cochin. Paradesi is a word used in several Indian languages, and the literal meaning of the term is foreigners, applied to the synagogue because it was historically used by White Jews, a mixture of Jews from Cranganore, the Middle East, and European exiles. It is also referred to as the Cochin Jewish Synagogue or the Mattancherry Synagogue. The synagogue is located in the quarter of Old Cochin known as Jew Town,[2] and is the only one of the seven synagogues in the area still in use. The complex has fourbuildings. It was built adjacent to the Mattancherry Palace temple on the land gifted to the Malabari Yehuden community by the Raja of Kochi, Rama Varma[disambiguation needed]. The Mattancherry Palace temple and the Mattancherry synagogue share a common wall. History The Malabari Jews formed a prosperous trading community of Kerala, and they controlled a major portion of world wide spice trade. In 1568, the Jews of Kerala constructed the Paradesi Synagogue adjacent to Mattancherry Palace, Cochin, now part of the Indian city of Ernakulam, on land given to them by the Raja of Kochi. The original synagogue was built in the 4th  century in Kodungallur (Cranganore) when the Jews had a mercantile role in the South Indian region along the Malabar coast now called Kerala. It was later moved to Kochi from Kodungallur. The first synagogue of the Malabari Jews in Cochin was destroyed in the Portuguese persecution of the Malabari Jews and Nasrani people of Kerala in the 16th century. The second synagogue, built under the protection of the Raja of Cochin along with Dutch patronage, is the present synagogue. It is called Paradesi synagogue because it was built with Dutch patronage at a time when Kochi was under Dutch occupation, thus the name paradesi synagogue or foreign synagogue. In 1968, the synagogue celebrated its 400th anniversary in a ceremony attended by Indira Gandhi, the Indian Prime Minister. Social composition and traditions The Paradesi Synagogue had three classes of members. * White Jews were full members. The White Jews, or Paradesi Jews, were the recent descendants of Sephardim from Holland and Spain. * Black Jews were allowed to worship but were not admitted to full membership. These Cochin Jews were the original Jewish settlers of Cochin. * Meshuchrarim, a group of freed slaves who had no communal rights and no synagogue of their own sat on the floor or on the steps outside. However, in the first half of the 20th century,Abraham Barak Salem, a meshuchrar, successfully campaigned against this discrimination. As is normal for Orthodox Jewish synagogues, the Paradesi Synagogue has separate seating sections for men and women. The Paradesi Synagogue is the only functioning synagogue in Kochi today with a minyan (though this minyan must be formed with Jews from outside Kochi, as the number who still reside there is not sufficient). In conformity with the Hindu, Nasrani and Islamic traditions of Kerala, the worshippers are required to enter the Paradesi Synagogue barefoot.[3] Other facets which are unique to the Cochin Jewish community, and which are results of Hindu influence, include special colors of clothing for each festival, circumcision ceremonies at public worship, and distribution of grapes soaked myrtle leaves on certain festivals. In addition, the Cochin Jews currently have no rabbis, as the community is led by elders. The synagogue is also open to visitors; the ticket-seller, Yaheh Hallegua, is the last female Paradesi Jew of child-bearing age. Objects of antiquity The Paradesi Synagogue has the Scrolls of the Law, several gold crowns received as gifts, many Belgian glass chandeliers, and a brass-railed pulpit. It houses the copper plates of privileges given to Joseph Rabban, the earliest known Cochin Jew, dating from the 10th century, written in Tamil on the two plates, by the ruler of the Malabar Coast. The floor of the synagogue is composed of hundreds of Chinese, 18th century, hand-painted porcelain tiles, all of which are unique. There is also an oriental rug, a gift from Haile Selassie, the last Ethiopian Emperor.[5] The most visible part of the synagogue is the 18th century clock tower, which, along with other parts of the complex,which underwent repair work under the direction of World Monuments Fund, between 1998 and 1999.[6] Hebrew inscription at the Mattancherry synagogue A tablet from the earlier synagogue in Kochangadi in Kochi (built in 1344) is placed on the outer wall of the Paradesi synagogue. The inscription states that the structure was built in 5105 (in the Hebrew Calendar) as an abode for the spirit of God Description The temple was built in first millennium during the time of Kamarupa. Allahabad rock inscriptions of Samudragupta mentioned about it. Temple was destroyed during the middle of second millennium and revised temple structure was constructed in 1565 by Chilarai of the Koch dynastyin the style of medieval temples.[2] The current structure has a beehive-like shikhara with delightful sculptured panels and images of Ganeshaand other Hindu gods and goddesses on the outside .[3] The temple consists of three major chambers. The western chamber is large and  rectangular and is not used by the general pilgrims for worship. The middle chamber is a square, with a small idol of the Goddess, a later addition. The walls of this chamber contain sculpted images of Naranarayana, related inscriptions and other gods.[4] The middle chamber leads to the sanctum sanctorum of the temple in the form of a cave, which consists of no image but a natural underground spring that flows through a yoni-shaped cleft in the bedrock. During the Ambuvaci festival each summer,the menstruation of the Goddess Kamakhya is celebrated. During this time, the water in the main shrine runs red with iron oxide resembling menstrual fluid. It is likely that this is an ancient Khasi sacrificial site, and worshiping here still includes sacrifices. Devotees come every morning with goats to offer to Shakti.[5] The Kalika Purana, an ancient work in Sanskrit describes Kamakhya as the yielder of all desires, the young bride of Shiva, and the giver of salvation.Shakti is known as Kamakhya. Kamakhya Temple in Himachal Pradesh. The Kamakhya temple in the forest region of Polian Purohitan in Una District of Himachal State is situated at about 600 mt above sea level. The Pindi,was brought over by the Rajpurohits of Brahaminical Aryan descent of the sage Vatsayan some 800 years ago after the invasion of the Shans in 1200C, with the destruction of the first tantric ritual site. The worshippers escaped in mass migration from the Garo-Khasi hillregion of Assam, via the Tibet Himalaya silk route to Kashmir .While some left for the north west frontiers, a few families of the Brahamin Vatsayan Rajpurohits sanctified the tantric Kamakhyakuldevi in the wilderness of an isolated forest hill in Polian Purohitan. Sculptures carved on the temple The first tantric Kamakhya Temple was destroyed during the Mongol invasion in the Nilachal hills in the 12 BC, so was the fate of the second tantric temple destroyed in the Muslim attacks, probably by the Hindu convert Muslim  warrior Kala Pahad. The Brahaminical legend of the Shakti in the later period led to the worship of the tantric goddess as Hindu Shakti goddess. The worship of all female deity in Assam symbolizes the fusion of faiths and practices of Aryan and non-Aryan elements in Assam.[6] The different names associated with the goddess are names of local Aryan and non-Aryan goddesses.[7] The Yogini Tantra mentions that the religion of the Yogini Pitha is ofKirata origin.[8] According to Banikanta Kakati, there existed a tradition among the priests established by Naranarayana that the Garos, a matrilineal people, offered worship at the earlier Kamakhya site by sacrificing pigs.[9] The goddess is worshiped according to both the Vamachara (Left-Hand Path) as well as theDakshinachara (Right-Hand Path) modes of worship.[10] Offerings to the goddess are usually flowers, but might include animal sacrifices. In general female animals are exempt from sacrifice, a rule that is relaxed during mass sacrifices.[11] Legends A complete view of the temple Vatsayana,a Vedic Sage in Varanasi during the later first Century was approached by the King in the Himalayan region (now Nepal) to find a solution to convert the tribals and their rituals of human sacrifice to a more socially accepted worship. The Sage suggested the worship of a tantric goddess Tara that spread towards the eastern Himalayan belt till the Garo Hills where the tribals worshipped a fertility yoni goddess Kameke. It was much later in the later Brahaminical period Kalika Purana that most tantric goddess were related to the legend of Shakti and began to be erroneously worshipped as a devi by the Hindus. According to the Kalika Purana, Kamakhya Temple denotes the spot where Sati used to retire in secret to satisfy her amour with Shiva, and it was also the place where her yoni fell after Shiva danced with the corpse of Sati.[12] This is not corroborated in the Devi Bhagavata, which lists 108 places associated with Satis body, though Kamakhya finds a mention in a supplementary list.[13] The Yogini Tantra, a latter work, ignores the origin of Kamakhya given inKalika Purana and associates Kamakhya with the goddess Kali and  emphasizes the creative symbolism of the yoni. Kamakhya during Ahom era According to a legend the Koch Bihar royal family was banned by Devi herself from offering puja at the temple. In fear of this curse, to this day no descendants of that family dares to even look upward towards the Kamakhya hill while passing by. Without the support of the Koch royal family the temple faced lot of hardship. By the end of 1658, the Ahoms under king Jayadhvaj Singha had conquered the Lower Assam and their interests in the temple grew. In the decades that followed the Ahom kings, all who were either devout Shaivite or Shaktacontinued to support the temple by rebuilding and renovating it. Rudra Singha (reign 1696 to 1714) was a devout Hindu and as he grew older he decided to formally embrace the religion and become an orthodox Hindu by being initiated or taking sharan of a Guru, who would teach him the mantras and become his spiritual guide. But, he could not bear the thought of humbling himself in front a Brahmin who is his subject. He therefore sent envoys to Bengal and summoned Krishnaram Bhattacharyya, a famous mahant of Shaktasect who lived in Malipota, near Santipur in Nadia district. The mahant was unwilling to come, but consented on being promised to be given the care of the Kamakhya temple to him. Though the king did not take sharan, he satisfied the mahant by ordering his sons and the Brahmins in his entourage to accept him as their spiritual guru. When Rudra Singha died, his eldest son Siba Singha (reign 1714 to 1744), who became the king, gave the management of the Kamakhya temple and along with it large areas of land (Debottar land) to Mahant Krishnaram Bhattacharyya. The Mahant and his successors came to be known as Parbatiya Gosains, as they resided on top of the Nilachal hill. Many Kamakhya priests and modern Saktas of Assam are either disciples or descendants of the Parbatiya Gosains, or of the Nati and Na Gosains.