Presentation And Discussion Of Data Essay - 1630 Words

VI. Presentation Discussion of â€Å"Data† Dyslexia is more prevalent in society than this author even knew prior to conducting this research. According to Austin Learning Solutions, 1 in 10 Americans are dyslexic in some capacity. Public opinion about dyslexia has perhaps kept many from seeking help, as 80% of Americans associate dyslexia with some form of retardation. (Austin, 2015) However negatively our society might look at dyslexics, no particular community is less vulnerable to dyslexia than any other. Learning Inside-Out found that the ratio of dyslexic to non-dyslexic persons among diverse ethnic and socioeconomic communities is nearly the same. (Learning) Similarly, men and women are equally as vulnerable, with a 1.5:1 ratio (m:w) as of 2009. (Fletcher, 2009) Currently, the genetic factor in developmental dyslexia is unequivocal according to the International Dyslexia Association, who estimate that 33% of children born to a dyslexic parent will present symptoms as t hey begin language learning. (IDA, 2015) Given these statistics, it would seem that the â€Å"exceptional learner† can hardly be marginalized for much longer. They (we) are too great in number to still be considered the minority of learners. Our society has also been propelled forward by many famous dyslexics, including Albert Einstein, whose work re-conceptualized our modern view of the cosmos. (Austin, 2015) We should also acknowledge the work of Leonardo DaVinci, Galileo, Alexander Graham Bell, ThomasShow MoreRelatedData Analysis, Presentation And Discussion Of Result Essay7050 Words   |  29 PagesCHAPTER FOUR DATA ANALYSIS, PRESENTATION AND DISCUSSION OF RESULT 4.1 INTRODUCTION The quality of a research work depends on the validity of the research work. 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The Battle Of The Civil War - 1643 Words

The American Civil War started on April 12th, 1861. It was by far the bloodiest war ever fought on American land. The war left a mark on America with 620,000 people killed and millions of casualties. It was between the northern states called the Union, and the Southern states called the Confederacy. They were angry at each other, mainly because of three reasons: slavery, Compromise of 1850 and secession. All three of these factors led to the inevitability of the Civil War. Slavery, some historians argue, was the main cause for the Civil War. It was one of the biggest issues in the 1800 s. Slavery generated conflict between the Southern and Northern states. The South was heavily reliant on slavery. They had a lot of plantations, which†¦show more content†¦Marx proclaimed, This would fully accord with the loudly proclaimed principle that only certain races are capable of freedom, and as the actual labour is the lot of the Negro in the South, so in the North it is the lot of the German and the Irishman, or their direct descendants (Davidson 71). These immigrants were willing to work at low wages in the North, which eliminated the need for slavery. The Abolitionist movement started around the 1830 s and ended around the 1870 s, and their goal was to end slavery. This drive to end slavery was fueled by the second Great Awakening, which were religious movements that spread the idea that we are all God s children and equal. In the early 1830 s, the American Anti-Slavery Society was formed, which declared slavery to be a sin. By the mid 1830 s, this organization had expanded all over the Northern states, spreading the message to end slavery. A book was written to further help spread the message of the cruelty of slavery. Uncle Tom s Cabin by Harriet Beecher Stowe became a nationwide bestseller. It illustrated the harsh world of slavery that not that many people knew about. It created a wave of anti-slavery attitude which helped expedite the start of the Civil War. Some other abolitionists assisted slaves to run away and escape through the underground railroad. The underground railroad was a network of secret meeting places and routes to help slaves escape to

Article Employment Relations

Question: Describe about employment relations? Answer: Article 1: Union claims staff bullied into unsafe work (13th February 2015) The parties who were involved here were the Government, construction union, forest department, mining union and energy union. They have told that 49 people working were made unneeded by the contractors. The workers were forced to work in dangerous situations which were unsafe for them. They were told that the workers will lose their jobs if they dont comply with the contractors. State regulation like Work Health and Safety Act should be acquired in this case (www.abc.net.au, 2015). An agreement should be made by the parties present to ensure safety to all the workers in the project. It should be seen that the workers are compensated well when any injury occurs. There is a conflict going between the workers and the union where the workers were made to comply with Leightons agreement. Industrial Disputes Act is to be brought into picture here. Workers Compensation Act is to be regulated so as to provide compensation for the injuries that will occur while the workers work in the unsafe premises (www.abc.net.au, 2015). Article 2: Industrial reform: ignore fairness at your peril (27th January 2015) It is known that in a particular field of expertise only an expert can give his best not anyone else. A dispute occurs when a person with a different background comes into the picture. Workers and economists are the parties here. Many economists argue to the fact that the labor market should be controlled like any other market. Acts like Minimum Wage Act, Employment Act, and Payment of Wages Act should be considered here before administering the wage of the labor market like any other market (www.abc.net.au, 2015). It can be agreed that the cost of labor is very high with relation to productivity. The rate of unemployment could be lower if the labour is closely related to the capacity to pay (www.abc.net.au, 2015). The conflict is between the industrial people and the economist who argue about the wages. It is difficult to start a business altogether from a different workplace. Different economists have different views which have increased the average working hours of the workers. There should an important fairness which is always ignored when the economists come into the picture. Article 3: Melbourne factory workers lock themselves in company canteen (28 Jan 2015) In the above mentioned journal the parties who are related to the employment journal are the factory workers of the Melbourne and the national union of the workers. In this article it says that the workers of the international flavors fragrance (IFF) doing the campaign on the Dandenong site (www.abc.net.au, 2015). Under the state regulation it mainly deals with the some of the issues which are covered by the privacy act. This state regulation mainly deals with all the aspects of the employment relations, drawing some of the attention to the issues of the employment relationship. In the collective agreement it mainly deals with the related workers of the International Flavour and Fragrance and the fair work commission. In this it mainly tells about the terms and the conditions of the workers and also the duties. In the industrial conflicts it mainly deals with the all types of the dissatisfaction of the employees. Mainly the industrial conflicts related to the wages and the benefits, safety, work hours etc of the workers. By concluding the above points on the basis of the mentioned journal it tells how the workers of the Melbourne are facing the problems and also what industrial action are needed to be taken to solve the conflicts and the problems of the workers. Article 4: Construction union wants exploitation claims investigated (28 Jan 2015) In this journal it tells about some of the parties who are related to this mentioned journal are State Secretary of the construction, Mining, Forestry, the Union Brian Parker and the foreign workers In this mentioned journal under the state regulation it tells that the more number of the workers, union officials and the underpaid men claims that the more number of the workers are exploited by the foreign workers. Under the collective agreement making it deals with the union officials, the underpaid men and also how they are making the collective agreement. In it mainly tells about the conditions and the terms of the union officials and the underpaid men. Under the industrial conflict it mainly tells how the conflicts arise between the unpaid men, state secretary of the construction, forestry mining and the energy union. By concluding the above journal it discusses about the construction union claims that the foregn workers are exploited the unpaid workers. Article 5: Thousand of workers are underpaid (23 feb 2015) As per the news given by Fairworker ombudsman, suggest that, number of the workers in overseas are not been paid as per their salary. The parties here involved are fair worker Ombudsman and employees from hospitality and construction (www.abc.net.au, 2015). There are more than 67000 workers who are holding visas are not paid as per the standard rate. There are more than 50 cases has been filed by the various employees who has poor English skills (Hyvnen et al. 2009). One of the act would be fall in this category would be fair worker ombudsman act is one of the major state regulation which will help the employee the employees to claim their entitlements. Here there is agreement between companies is to get their job done and in consideration of salary would be entitled for the job done (Konrad, 2009). Here the racial discrimination act will lodged against those who are paying less as per the Australia industrial discrimination act. Here the employee are been not been paid equally because of the poor speaking skills which falls under the Racial discriminations act 1975 which is an anti decimation laws (Klie, 2007). From the above, it has been found that, around 10 out of one foreign national worker are paid less because of the poor English speaking in Australia. Article 6: Review of Australian workplace framework 2015 (9 jan 2015) The news is about the productivity commissions and the Australian workplace committee. Here the employment minister Mr.Eric Abetz and Joe hockey a treasurer has focused on the micro business and fair work act for the creating employment within the Australia (Kluger DeNisi, 2007). The fair work act is based on the every employee must be able to receive the fair treatment and equity within their work micro organization is one of the major concern for the companies (Lockwood, 2007). Apart from that, there will an inquiry between the large firm and small firms and along with trade union to understand the major problems (www.hcamag.com, 2015). The enquiry will help to create a law which will be helpful to the small and large firms employees. The inquiry will be based on the productivity, reward and competitiveness among the parties are some of the major objective of the inquiry (Klussmann, 2009). The law will help the organization to engage to improve the working conditions in order creates justice to the employees. Lastly, the topic is discussed to meet the laws relating to the workplace and encourage the worker to perform well. Reference List Journals Hyvnen, K., Feldt, T., Kinnunen, U., Mkikangas, A. (2009) Young managers drive to thrive: A personal work goal approach to burnout and work engagement. Journal of Vocational Behavior, 75, 183196. Klie, M (2007). Senior leadership drives employee engagement: Study. Canadian HR Reporter, 20(20), 12. Kluger, A. N., DeNisi, A. (2007) The effects of feedback interventions on performance: A historical review, a meta-analysis, and a preliminary feedback intervention theory. Psychological Bulletin, 119, 254284. Klussmann, W. (2009) Philosophy of Leadership - Driving Employee Engagement in Integrated Management System. 5th ed. Oxford: Elsevier. Konrad, A.M. (2009) Engaging employees through high-involvement work practices. Ivey Business Journal, 5, 211-219. Lockwood, N. R. (2007) Leveraging Employee Engagement for Competitive Advantage: HRs Strategic Role. Journal of SHRM, 2-11. Websites ABC News,. (2015). Thousands of workers underpaid, denied entitlements, figures show. Retrieved 3 March 2015, from https://www.abc.net.au/news/2015-02-22/thousands-of-australians-underpaid-denied-entitlements/6189802 Taylor, C. (2015). Official review of Australian workplace relations framework due in 2015. HR Online. Retrieved 3 March 2015, from https:// www.hcamag.com/hr-news/official-review-of-australian-workplace-relations-framework-due-in-2015-195451.aspx ABC News,. (2015). Industrial reform: ignore fairness at your peril. Retrieved 3 March 2015, from https://www.abc.net.au/news/2015-01-27/kates-industrial-reform-ignore-fairness-at-your-peril/6048632 ABC News,. (2015). Union claims bullying at Inpex gas project. Retrieved 3 March 2015, from https://www.abc.net.au/news/2015-02-13/union-claims-bullying-by-contractor-on-inpex-gas-project/6092712 ABC News,. (2015). Construction union wants exploitation claims investigated. Retrieved 3 March 2015, from https:// www.abc.net.au/news/2015-01-28/foreign-workers/6049956 ABC News,. (2015). Melbourne factory workers lock themselves in canteen over pay. Retrieved 3 March 2015, from https://www.abc.net.au/news/2015-01-28/melbourne-factory-workers-lock-themselves-in-canteen-over-pay/6050934

Is There Life on Other Planets free essay sample

I don’t believe there is life on other planets because there hasn’t been any proof to verify such. Scientists continue to search and improve technology to see if they can one day find life on other planets. Til this day there has not been any proof of such living things on any of the other planets. I do know there is a continuous search for the answer if there is life on other planets. I do know it’s possible considering how enormous the Universe is. There is a high possibility of life existing outside our planet. There have been many studies and Earth is the only planet that supports human lives. We don’t know that there isn’t life yet. It hasn’t been proven either way. Look at it this way, we live on a galaxy containing somewhere around 200 billion stars and theirs over 100 billion galaxys that we can actually see. We will write a custom essay sample on Is There Life on Other Planets or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Earth is the only planet on this solar system that has a climate and environment that humans can live . The other planets have extreme temperatures which does not allow for anything to live on them from my point of view there’s just no way possible for life on other planets. Im sure we will continue to search for new and improved way to find out other ways to explore the Universe and find life on other planets. Honestly there’s no way we could say definitely that there isn’t life on other planets it’s just that there isn’t any proof of it yet. For a very long time people here on Earth believe they have seen aliens. There is not a lot of proof of this other than the idea of aliens being seen other than the few sightings which could be unreliable. The best lead as far as the planet Mars is that Scientist have studied Mars for a while and have come to a conclusion that Mars looks like it used to be able to support life though they have not yet spotted any evidence off life their yet.

Biodiversity conservation Essays

Biodiversity conservation Essays Biodiversity conservation Essay Biodiversity conservation Essay 2004 ) . The combined effects of such activities have led to the debasement of countries that have been held sacred by peculiar civilizations for 100s or even 1000s of old ages. Linkss between sacred land ( and H2O ) and preservation are non confined to minority religions, as they exist virtually in all religions around the universe. The mainstream religions, with many 1000000s of followings, have a immense influence on the manner in which we view and interact with the natural universe. This influence is reflected in big portion by determining people s doctrine and moralss. However, this is linked to the ownership of land, investing, and political and societal factor. The pattern of biodiversity preservation is profoundly rooted in scientific discipline along with the associated layman and mercenary world-view. This can present a menace to sacred infinites, if religious, cultural, and spiritual values are non included in the planning phase of preservation direction. Although protecting a sacred site officially or through statute law prevents its traditional usage, it is likely to do a cultural split and outrage by degrading the well preserved sacred nature ( WWF, 2005 ) . Background of the country Uttarakhand is divided into two administrative divisions, Garhwal and Kumaon. The Garhwal part extends from 29AÂ °26 to 30AÂ ° 28 North latitude and 77AÂ °49 80AÂ °06 East longitude. It is situated between the feeders of Ganges- Alaknanda and Mandakini and was designated by Aryans as the heavenly land or Dev Bhoomi . In fact, Eden ( Swarg ) in those yearss was sought to be identified with the part of Garhwal Himalaya, where the mountains ( like Meru , Kailash , Gandhmadan ) and blessed home ground ( like Kuvela , Shiva , and Vishnu ( Mahabharata ) ) were found. After the Vedic Age , this piece of land had been known as Brahmarishi Deha ( Manu:11. 1919 ) , while during the heroic period it was known as Panchala Desha . Afterward, the part was known as Garhwal which stemmed from two words Garh ( district ) and wal ( the name of the male monarch in that period ) . The Kumaon part extends from 28Â ° 44 and 30Â ° 49 N ( latitude ) and 78Â ° 45 and 81Â ° 1 E ( longitude ) . The word Kumaon can be traced back to the fifth century BC. The Kassite Assyrians left their fatherland Kummah , on the Bankss of river Euphrates and settled in the northern portion of India. These dwellers formed Koliyan folks, as they settled freshly in Kumaon . Lord Buddha s female parent, Mayabati belonged to this kin. As another version of the beginning, the word Kumaon has been believed to deduce from Kurmanchal a hill near Champawat which was the old capital of the Chand male monarchs. Kurmanchal was the land of the Kurmavatar ( the tortoise embodiment of Lord Vishnu, the refinisher harmonizing to Hindu mythology ) ( Gajrani, 2004 ) . The earliest historical mentions to the part are found in the Vedas. The being of the mountains was specifically addressed in the Mahabharata, dated back to about 1000 BC, when the supporters of the heroic poem, the Pandavas, are said to hold ended their life on Earth by go uping the inclines of a extremum in Western Garhwal called Swargarohini literally, the Ascent to Heaven . Physical geography of Uttarakhand Uttarakhand is the youngest mountain province of the Republic of India and was carved out of Uttar Pradesh on the 9th of November 2000. It consists of two words uttar intending north and khand intending portion . It occupies 17.3 % of India s entire land country with 53,566 sq. kilometer of which 92.57 % is under hills and 7.43 % under fields. Uttarakhand is located between 770 34 27 to 810 02 22 E longitude and 280 53 24 to 310 27 50 N latitude ( Figure 1 ) . The province has diverse home grounds runing from the snow bound extremums of the Himalayas with the highest Nanda Devi ( 7,817 m ) to the sub-tropical Terai part. It has a population of about 8.48 million at 158.3 individuals per sq. kilometer ( FSI, 2005 ) . The boundary line of Uttarakhand touches with Nepal in the East and China in the North. Traditional cognition and Environmental preservation Traditional societies are characterized by their close interconnectedness with nature and its resources. They depend upon natural resources and biodiversity for their support ( Ramakrishnan, 1996 ) . This bond with nature and natural resources extends beyond the economic kingdom, as societal, cultural and religious dimensions besides play a important function ( Ramakrishnan et al. 1998 ) . Ecosystems sustain themselves in a dynamic balance based on rhythms and fluctuations, which are nonlinear procedures. The subject of traditional ecological cognition is of import in the consideration of a wide scope of inquiries related to nature-human relationships. Different groups of people in assorted parts of the universe perceive and interact with nature otherwise by sharing different traditions of environmental cognition. Their perceptual experiences and cognition are in portion shaped by their values, worldviews, environmental moralss, and faith. In the geographic expedition of environmenta l moralss and faith to an ecologically sustainable society, autochthonal peoples and traditional ecological cognition have attracted considerable attending from both bookmans and popular motions. As a cognition and pattern belief, traditional ecological cognition includes worldview and spiritual traditions of a society. Every cultural group portions a scope of environmental values and moralss along with their patterns. Environmental dealingss of a group are non unvarying but they are shaped by the daily interactions every bit good as their worldview and moralss. The Hindus in India accept nature as deity, manifestation of God ; as such, natural elements like workss, animate beings, H2O, Earth and fire all become portion of ceremonials and worship. Traditional cognition can run from what are called old married womans narratives to highly complex, formal and statute systems, e.g. , the Indian medical cognition system of Ayurveda ( Nadkarni and Chauhan, 2004 ) . Plant preservation is frequently presented based on scientific contexts of world and truth every bit good as related subjects of single to ecological reclamation. For many visitants, their cardinal religious or spiritual positions frame their beliefs, values, and actions, including all facets of works preservation, instruction, and reclamation. In Garhwal Himalaya, there are communities that are the depositories of huge accretions of traditional cognition and experiences that link humanity with its antediluvian beginnings. The local communities and their wealth of local cognition are seen as the heroes of resource preservation, instead than scoundrels of resource depletion as known earlier. ( page 9, Agarwal, 1997 ) . Traditional cognition of H2O direction in Uttarakhand was reported by a few writers ( Rawat and Sah, 2009 ; Sharma, 2008 ) The disappearing of these communities is a loss for the society, which otherwise could hold informed us a great trade of their traditional accomplishments ( WCED, 1987 ) . Traditional cognition and H2O direction Water is a cherished gift of nature and indispensable for the endurance of all signifiers of life. The usage of H2O has been an built-in portion of human life, every bit old as civilisation itself. The great Harappan civilisation developed in this continent during 2500-1500 BC chiefly because of H2O. Vedic literature ( 800-600 BC ) , particularlyRig-Vedais full with anthem about irrigated land, fluxing rivers, pools, and Wellss ( Agarwal and Narayan, 1997 ) . As an built-in portion of the Indian heritage, the Himalayas of which woods provide vegetive screen for the major river systems in India serve as H2O reservoir and a warehouse of biodiversity ( Rawat, 2000 ) . Uttarakhand is the catchment country of the Indo-Gangetic field and the cradle of the Indo-Gangetic civilisation. Water is revered and regarded as sacred from clip immemorial. In Garhwal and Kumaon part, small towns have a set of cultivated land, human colony, and forest country ; in the upper catchment of the small towns, they used to hold smaller or bigger H2O thumping constructions such as Tals, Khals, Chals and Rou. About 95 % of the small towns in Uttarakhand have such types of construction in its district or catchment. Their acknowledgment of H2O retaining constructions and H2O buffeting constructions has been built through their tradition. In scientific position, their cognition of smaller H2O recharge constructions ( khals ) or bigger H2O organic structures ( tals ) in higher ranges of the habitation or agricultural land played an of import function in the recharge of springs, rills, and gadheras. Traditional medical system The traditional medical systems of northern India ( such as Ayurveda and Tibetan ) are a portion of clip tested civilization ( Kala et al. 2006 ) . Medicative workss have strong credence in spiritual activities of north Indian native communities, who worshiped the workss in the signifier of God, goddesses, and minor divinities ( Silori and Badola, 2000 ; Dhyani, 2000 ) . To call some of them, Origanum vulgare, Saussurea obvallata, Ocimum sanctum, Cedrus deodara, Cynodon dactylon, Aegle marmelos, Juniperus communis, Musa paradissica, Nardostachys grandiflora, Zanthoxylum armatum, Ficus benghalensis, and Ficus religiosa are illustrations of the medicative workss used normally for medicative every bit good as a spiritual intents by the Hindus in northern India ( Kala et al. , 2006 ) . Apart from human usage, many works species were besides used in carnal husbandary as the primary beginning of health care ( Samal et al. 2004, Kala et Al. 2004 ) . Bhotiyas are an cultural community of Mongoloid beginning. They were traditional trans-border bargainers who traded between India and former Tibet ( now China ) and Nepal until trans-bordering was terminated in 1962 due to Sino-Indian struggle ( Farooquee et al. 2004 ) . Until the 1960s, people shacking in the remote and unaccessible high heights of Himalaya were non exposed to any signifiers of medical intervention. Hence, they were wholly dependent on the Bhotiya system of traditional intervention. The autochthonal Bhotiya intervention chiefly focused on complaints like stomachic jobs, digestive system, dysentery and diarrhea, liver malfunctioning, kidney rock, fever, blood purifier, common cold and cough, tegument diseases, and energy and verve of the organic structure. Taboos as a agency of works and animate being preservation Taboos are the unwritten, orally transmitted traditional and societal regulations that regulate human behaviour ( Colding and Folke, 1997 ; Banjo et Al. 2006 ) . In Uttarakhand, there are a figure of workss, animate beings, and lakes that are regarded as sacred in the sense that no felling or development was carried out. As a consequence, it means that different species of trees and animate beings which are economically of import are preserved in such a manner that they will organize a good familial reservoir and service as a usher against extinction of these species. It will be worthwhile to analyze the cognitive foundations of the autochthonal cognition, ethnoecology, and ethnoforestry. Ethno-forestry is the survey of continued pattern of creative activity, preservation, direction, and usage of forest resources, through customary ways in local communities ( Pandey, 1996, 2003 ) . Religious beliefs, tradition, and civilization are the merchandises of logical internalisation of human experience and acquisition. Historically, several faiths have explicitly or implicitly prescribed learning related to responsibility of its followings toward the environment ( Banjo et al. , 2006 ) . This position was substantiated by Anderson as cited by Pandey ( 2003 ) , when he stated that ecological wisdom in tabu, symbols, and cosmologies of traditional societies transmit the cognition of preservation to the younger coevals. It helped them pull off resources good through spiritual or ritual representation. Trees have a really particular function in the ethos of the people in Uttarakhand. Chandrakanth and Romm ( 1991 ) stated that sacred trees symbolize specific arrays of human conditions, possibilities, and expectancy. Speciess of trees are worshipped as ( 1 ) manifestation of Gods, ( 2 ) representatives of peculiar stars and planets, and ( 3 ) symbols of the natural elements ( energy, H2O, land, and air ) each of which has its ain independent and rational significances. There are illustrations where communities regulate the usage of resource by curtailing the entree to resources and implementing conformity through spiritual belief, ritual, and societal convention which in fact aid biodiversity preservation in such community. Trees have long been protected or conserved through spiritual tabu, values, and patterns ( Pandey, 2003 ) . The functions of spiritual and cultural beliefs in protecting trees have been observed by other research workers ( Pandey, 2003 ) . The dependance of rural people on the wood and their involvements in its saving have been institutionalized through assorted societal and cultural mechanism ( such as tabu ) . Despite their evident unreason, spiritual limitation such as tabus may therefore be extremely rational ways of conserving resources: Pandey ( 2003 ) described societal restraints such as tabu which led to autochthonal biological preservation like supplying entire protection to some biological communities, home ground spots, and certain selected species. The flower of Brahmkamal (Saussurea obvallata) , an alpine species is the most valued as the offerings to Lord Shiva (Shri Kedarnath) and Lord Vishnu (Shri Badrinath) in Garhwal Himalaya. These flowers are non plucked before Nanda Astami ( falls in the last hebdomad of August or the first hebdomad of September ) as the seeds mature at this clip. These people have a impression that if the flowers ofBrahmkamalare plucked before this day of the month, there will be a natural catastrophe. In Indonesia, as in Garhwal Himalaya,Ficus bengalensisis considered to be sacred. Springs are frequently found under banian trees in Indonesia, as they have a belief that holy liquors reside in the trees and guarantee the handiness of clean H2O. Dodital and Devariyatal a two lakes in Uttarkashi and Rudraprayag territory of Uttarakhand are considered sacred so that fishing is wholly restricted. There is a tabu that if fishing is done in that lake, fisherman will endure from leprosy. Speciess such as sac red fig (Ficus religiosa ) ,mountain king of beasts(Felis concolor) ,and southern pocket goffer (Thomomys umbrinus emotus) areprotected by Hindus tabu for specific species all across the Indian subcontinent ( Colding and Folke, 2000 ) . Sacred Groves and Biodiversity Conservation There has been a close linkage between human existencesand nature preservation since the beginning of runing and garnering societies. The relationship between world and Earth is based on a belief that the planet s biospheric life support system is sacred ( Cairns, 2002 ) . In India, as elsewhere in many parts of the universe, a figure of communities pattern different signifiers of nature worship. Early worlds worshipped nature with fear and exploited its resources sustainably to run into their lower limit needs merely. Every civilization has beliefs which answer in different ways the cardinal inquiry about how and where people originated, and how they should act with their environment ( Elder and Wong, 1994 ) . Forests are the topic of a great trade of myth, fable, and lore. Societies most closely entwined with woods tend to see them in a healthy regard, awe at their luster and stateliness, and sometimes experience awful and fright of the powerful liquors that lurk within them. They have been the line of life for tribal and other forest-dwelling communities. For preservation of this critical resource, people began to utilize the construct of sacred Grovess. The historical links of frightened Grovess have been traced back to the pre-agricultural, runing and garnering phase of societies, when human society was in a crude province ( Gadgil and Vartak, 1975 ; Khumbongmayum et Al. 2004 ) . The most ancientvedicBibles demonstrate an ecological consciousness and great regard for the natural universe through the congratulations of divinities. There are many specific instructions on environmental affairs throughout the texts, and ecological activitists have drawn much inspiration from those ( Vanucci, 1999 ) . Such constructs have been a portion of rich tradition and diverse civilization in Indian societies through many coevalss. Sacred Groves ( SGs ) and temple woods are one of the oldest signifiers of preservation. These little wood spots with tall trees, lianas, and bushs stand foring the celebrated construction of good maintained woods are sc attered amidst the debauched landscapes all over the state. These woods, although little and scattered, portion two common characteristics,i.e., sacredness and religion in a divinity. A sacred wood can hence be described as any wood or flora strand that is considered valuable by local communities and protected by the community for spiritual and religious grounds ( Spencer, 1998 ) . One of such important traditions is the protection of spots of woods dedicated to divinities and/or hereditary liquors. A few illustrations described by Vanucci ( 1999 ) ( as in Ramasubramanian, 2008, Page 5 ) are: Do non cut trees, because they remove pollution ( Rig Vedic literature, 6:48:17 ) . Do non upset the sky and do non foul the ambiance ( Yajur Vedic literature, 5:43 ) . Destruction of woods is taken as devastation of the province, and re-afforestation an act of reconstructing the province and progressing its public assistance. Protection of animate beings is considered a sacred responsibility ( Charak sanhita ) . No animal is superior to any other. Human existences should non be above nature. Let no 1 species encroach over the rights and privileges of other species ( Isha-Upanishads ) Plants ( Oshadhis ) and trees ( Vanaspatis ) are embodied as goddesses and divinities and jointly aroused as jungle goddess or Aranyani in the Vedas. All faiths and civilizations of the South Asiatic part are ingrained in woods, non out of fright and ignorance but due to the ecological perceptual experience that SGs are the sections of landscape incorporating flora and other signifiers of life and geographical characteristics. These SGs are delimited and protected by human societies under the belief that maintaining them in a comparatively undisturbed province is of import to worlds. A figure of human societies in Asia, Africa, Europe, America, and Australia had long been continuing certain subdivisions of their natural environment as sacred Grovess ( Hughes and Chandran, 1998 ) . The Grovess have evolved under different socio-ecological and cultural state of affairss to offer many ecological, environmental, and socio-cultural maps to the society. During the ancient times, autochtho nal people depended on woods and rivers for their day-to-day subsistence and regarded a assortment of natural objects as sacred. The billboard and greedy inclination for over development of the resources neer existed in the early adult male s idea. Largely all the spiritual shrines in Garhwal Himalaya are located beside the meeting of five feeders in the sacred river Ganges. Although biological diverseness of Himalaya is really rich, comparatively small is known about the sacred Grovess of this part. A assortment of natural objects are regarded as sacred by the Hindu community, which include the river Ganges, its feeders and their meeting along with the spiritual shrines ( Badrinath, Kedarnath, Yamunotri and Gangotri ) and sacred mountain extremums ( Nanda Devi, Trishul, Chaukhamba, Kailash, Binsar and Shivling ) . Trees are an indispensable portion of life, and their importance described in the heroic poems Ramayana has left a great impact on world which maintained equilibrium for the subsistence of life until the last century ( i.e. , twentieth century ) . However, increasing population and inclination toward industrialisation brought an instability to this natural equilibrium. The basic elements of naturePrithvi( Earth ) , Agni( Fire ) ,Jal( Water ) ,Vayu( Air ) , andAkash( Space ) were worshipped in one signifier or another since antediluvian times in the Hindu mythology which as a consequence acquired the protection for religious and spiritual grounds. It was through the worship of trees that human existences attempted to near God ( Sinha, 1979 ) . Many works species are considered to be sacred in the Himalaya and are used in rites ( Table 1 ) and offerings to Gods such as Ficusbenghalensis,Ficus religiosa, Ocimum sanctum,Cynodon dactylon,Mangifera indica,Astromoniumspp,Azadirachta indica,Sassurea obvallata( Anthwal et al. 2006 ) . Because many works species ( Table 2 ) have medicative value, they are used in ayurvedic medical specialties to bring around complaints ( Anthwal et al. 2006 ) . The sacred animate beings include: tiger, cow, elephant, Inachis io, bullock, cobra, rat, cat, and birds ( like neelkanth, hilas, ababil, and vulture ) . In India, particularly the people shacking in hills have a rich tradition of environmental preservation through their socio-cultural and spiritual interactions. Sacred Grovess in the hills of Garhwal are mentioned in old Hindu scriptures like the Puranas. Malhotra ( 1998 ) in his partial numbering of Grovess in India reported 5,691 sacred Grovess. Around 14,000 sacred Grovess have been repo rted from all over India, which act as reservoirs of rare zoology and vegetation. Some experts believe that the entire figure of sacred Grovess could be every bit high as 100,000 ( Malhotra et al. 2001 ; Guha, 2000 ) . The rejection and replacing of those traditional patterns with the coming of modern industrial society changed undoubtedly the ethos from an orientation toward preservation to development of nature. However, certain spiritual tabu and societal patterns are still observed among the hunter-gatherers, pastoralists, and even some subdivisions of modern society, which help in preservation. Sacred Grovess are ecologically and genetically of import. They are the residences of rare, endemic, and endangered species of vegetations and zoologies. Besides, they serve the map of continuing familial diverseness of common tree species. The hill community of Garhwal Himalaya regards a assortment of natural objects, i.e. , rivers, lakes, rills, springs, meetings, mountain extremums, workss, animate beings, flowers, and even the full Himalayas as sacred. The Himalayas have been considered the place of LordShivaandVishnu. The typical local belief systems were woven together into a composite cloth by pl acing many of the liquors with a few cardinal Gods in the Hindu pantheon. Predominant among these wereShivaorIshwara( male phallic worship ) and the female parent goddess ( female birthrate worship ) . A good proportion of local liquors were identified with these two, while others were associated with them. Therefore, elephant worship became the worship ofGanesa, one of the boies ofShivaandAnapurnas.Shivais besides calledPasupati Godhead of animals. He rides a male bull,Nandiand around his cervix is an intertwined cobra.The Deodar (Cedrus deodara) has been considered the tree of God and is planted around temples in Garhwal Himalaya. Many landscapes ( Chiplakedar, Tarkeshwar, Haryali, Binsar, Kuinkaleshwar, Tapovan, Thal ke Dhar, Nagdev, Kalimath, Goldev, Maywati, Kot, Syahi Devi, Chandrabadni, Paabo, Dewal and Chapdon ) represent rich biological diverseness and complex ecosystems in Garhwal Himalaya. These landscapes have been considered sacred due to association with a divinity and are conserved in pristine status by prohibiting the development of any resource from these landscapes ( Table 3 ) . This scheme is correspondent to the present twenty-four hours s construct of biodiversity preservation through protection of sanctuaries, national Parkss, and biosphere militias. A brief description of some of the sacred Grovess located in the Garhwal Himalaya are listed below: 1. The Haryali sacred grove is located at an height of 2,850 m above mean sea degree in the Rudraprayag territory of Garhwal Himalaya. Fetching of fresh fish and fuelwood and the motion of adult females andSudras( scheduled castes ) have been purely prohibited in this grove since the Epic period ( Mahabharata period ) . A temple of Goddess Hariyali Devi is located in this forest spot. 2. Devban sacred grove is located 16 kilometers off from Chakrata at an height of 2896 m above average sea degree in the Dehradun territory of Garhwal Himalaya. It is surrounded by dense woods. 3. The Binsar sacred grove is located at a distance of 20 km North of Thalisain ( Pauri Garhwal ) at an height of 2,567 m above mean sea degree. A close linkage between cultural properties and forest preservation has been clearly seeable here since the station Vedic period. 4. Surkanda Devi sacred grove is situated at an lift of 3030 m above average sea degree. The temple is situated on the top of a mountain and is of great spiritual significance. A just is held every twelvemonth on Ganga Dussehra during May-June. 5. Tapkeshwar sacred grove is situated on the bank of a rill in the Dehradun territory and is an ancient topographic point of worship. It is named Tapkeshwar as H2O droplets, arising from a stone, autumn on the shivling placed in the shrine. It is devoted to Lord Shiva. 6. Sahastradhara literally intending the 1000 fold spring is situated at a distance of 11 kilometers from Dehradun. The Baldi River and caves provide a breathtaking position. There is a sulphur spring in which people bathe in the belief that bathing in the spring cures skin infections. 7. Chandrabani sacred grove ( besides known as Gautam Kund ) is situated 7 kilometers off from Dehradun. Harmonizing to fabulous beliefs, this topographic point was inhabited by Maharishi Gautam, his married woman, and girl Anjani who are widely worshipped by the people. It is believed that Ganga had manifested herself on the topographic point that is popularly known as Gautam Kund. 8. Kedarnath is considered the holiest of Shiva s shrines in the Himalayas. It is likened in the Skanda Purana to Jahnavi ( Ganga ) amongst rivers, the Brahmin amongst work forces, and gold amongst metals. Hindus believe that whoever dies here becomes one with Shiva and that the belongingss of the sacred land are believed to cleanse the most hard-boiled evildoer. The temple bases at the caput of the Mandakini river in the shadow of the Kedarnath extremum. It is dedicated to the worship of Sadasiva, the unseeable signifier of Shiva. The symbolic Phallus, the Jyotirlinga or resplendent lingam, one of the 12 scattered over India, is in the signifier of a natural stone ; it is besides called the Shankaracharyashiva. Beyond the temple stretches, the snowy sweep is known as the mahapanth, the main road of Eden. A short distance off is a precipice known asBhairav-jhanp-Shiva s spring. Until the first one-fourth of the last century, certain fans would perpetrate ritual self-destruction by th rowing themselves off the border in the belief that Shiva would thereby allow them instant redemption. Not really far off is the Chorabari Tal, now renamed the Gandhi Sarovar, where the river Mandakini originates. 9. Dhwaj sacred grove is 15 kilometer from Pithoragarh near Totanaula. There is a mountain called Dhwaj situated at an lift of 2134 m above average sea degree. It is an residence of Goddess Jayanti ( or Durga ) and Lord Shiva, atop the hill. Hindu legend states that at this topographic point, Devi killed the devils Chanda and Munda . Dense forests in the mountain are considered sacred, so it is in an first-class province of conserved biome with a big figure of endemic workss. 10. The Tapovan sacred grove ( 2,744 m above mean sea degree ) is situated 17 kilometers off from Joshimath ( Chamoli territory ) of Garhwal Himalaya. This country has dense forest screen with rich wildlife. The full country of Tapovan is sacredly preserved for its rich biodiversity. 11. Nilkanth Mahadeo is situated at a tallness of 1,675 meters on a hill above Swarg Ashram. It is one of the most august temples of Rishikesh. Hindu mythology says that in the antediluvian times when there was a conflict between Devtas and Ashuras, the ocean was churned for amrit ( Potion for immortality ) and a pot of toxicant emerged from the ocean. To protect the universe from its evil effects, Godhead Shiva drank that toxicant at a topographic point which is now called Nilkanth Mahadeo. It is 12 kilometer from Rishikesh and is surrounded by dense and peaceable woods. There are many freshwater organic structures in Garhwal Himalaya which are considered sacred since the immemorial clip. The full Ganges and its feeders ( Bhagirathi, Bhilangana, Alaknanda, Mandakini, Pindar, Nayar, and Dhauliganga ) and their meetings ( Karnaprayag, Vishnuprayag, Rudraprayag, Ganeshprayag and Deoprayag ) have been considered sacred by the people of Garhwal. Entire stretches of Ganges at Rishikesh and Hardwar have been declared as spiritual fish sanctuaries in Garhwal Himalaya. Any sort of fishing in this stretch of river is purely prohibited. Some of the lakes ( Masar tal, Dodital, Deoria tal, and Nachiketa tal ) in Garhwal Himalaya are considered sacred where development of fish has been purely prohibited. Some of the hotsprings ( Tapta Kund ( Badrinath and Yamunotri ) , Garam Pani and Gauri Kund ) and sulphur springs ( Tapovan, Sahastradhara ) are considered sacred. Madkot, 22 kilometer from Munsiyari, has hot H2O springs that are good for skin complaints and remedy rheumatism and arthritis. Any sort of pollution is non permitted in these H2O organic structures. Some of the wild animate beings, particularly wild caprine animal (Nemorhaedus goul goul) , Cobra (Naja Naja) , Jackal (Canis aureus) and wild birds like Ababil (HirundOdaurica) , Neelkanth (Coracias benghalensis) , and Vulture (Gypaetus barbatus aureus) have been considered sacred in Garhwal Himalaya. Forest Motions in the Himalayas Forests in India and the Himalayas are characterized by a huge diverseness of dirt types and climes. The Himalayan part has a assortment of moist and dry temperate woods altering into alpine flora at the highest heights. In India, forests play three major functions, i.e. , economic, endurance, and market. Forest regulates the H2O supply and preserves soil to back up the viability of the critical economic map, therefore lending to the economic development. On the other manus, woods provide the supply of basic domestic demands of fresh fish, fuel, and fertiliser. Therefore, one can lend to the endurance of economic system and eventually the market economic system by supplying wood for developmental demands in industries and commercial intents. The protection and extension of woods is profoundly rooted in the Indian civilisation, while being apparent from the being of sacred Grovess in the small town woods, springs, and extremums. These patterns are of ecological and economic value. In the ecological sense, endemic and natural flora stabilizes dirt and H2O. Economically, woods provide lumber, fresh fish, fuel, fiber, medical specialties, oils, and dyes. In Ayurveda, more than 2,000 species of workss, both wild and cultivated were used. The function of trees for both endurance and economic well being has created the demand for their preservation and was achieved through the construct of sacredness. In the archeological remains of the Harappan civilization, trees were held in high regard and were worshipped until the 3rd or 4th millenary BC ( Shiva, 1991 ) . Planting trees, either for their fruit or for the proviso of shadiness, has been a pattern in India since antediluvian times. For case, in the Himalayas, people still gat her below theFicustrees for village meetings and treatments. The forest Act of 1927 aroused a new response against the denial of traditional rights of local people. During the 1930s, forest motions started against the sole development of the wood for commercial intents by the British and against the transmutation of a common resource into a trade good. This forest motion was successful peculiarly in this part. In the Himalayan part, local populations are largely dependent on the wood for fuel, fresh fish, and lumber. In Tilari small town of Tehri Garhwal in the Himalaya, several villagers were killed, and 100s injured on 30 May 1930 due to their protest against the limited usage of their community woods. The motions were eventually successful in resuscitating their traditional rights to forest merchandises as recognized privileges. This forest Satyagraha was resorted by Dewan Chadhradhar Juyal in the absence of the King of Tehri. The Satyagraha was by and large the protest against t he statute law imposed by the British disposal which transformed the critical common resources into reserved resources for gross and net income generation.A Hence, the forest Satyagraha was a response to struggles for the resources which were needed for the endurance of the local people. For successful biodiversity preservation within the complex and altering landscapes of India, one needs to see non merely ecological factors but besides socio-economic issues. The displacement in biodiversity preservation from a protectionist signifier of saving toward one with a sustainable use has focused on the demand for engagement in preservation direction. The society will be responsible for the realisation of preservation ends, if they are involved in reading and execution. To this terminal, deliberative decision-making can be utile when people s supports are influenced by preservation actions ( White et al. 2005 ) . In India, conflicts over forest resources can be categorized into a figure of stages. Large piece of lands of woods were reserved by the British for commercial development during the first stage ( late 19th and early twentieth centuries ) for military and other demands which led to forest battles and forest motions. The forest policy of the twelvemonth 1952, which promoted the rapid enlargement of wood based industries, led to a large-scale felling of natural woods and their transition to monocultures of commercial species during the 2nd stage. During the 2nd stage ( 1970s-1980s ) , Chandi Prasad Bhatt, an activitist in an NGO named Dasholi Swarajya Seva Sangh ( DGSS ) raised their voices against the authorities along with the people of Mandal small town. In the twelvemonth 1973, the forest section refused to assign a batch of hornbeam trees from which the local people use to do agricultural implements. To their discouragement, the same trees were auctioned to a featuring goods compa ny. The DGSS along with the people of Mandal small town in the propinquity of the disputed wood threatened to embrace the trees alternatively of leting the lumbermans in. Another illustration of actions against commercial forestry is that the successful Chipko motion was initiated in Chamoli territory in Garhwal Himalaya by an illiterate adult female named Gaura Devi, as she protested against the tree film editing. She believed that trees are God, as they are needed for endurance ( eg. , fuel and fresh fish ) . The 3rd stage was brought in by the barren development plans ( in 1980s ) . Plantations were done by the industries on agricultural and village lands due to a deficiency of natural stuffs for wood-based industry which so gave rise to struggles during the 1880ss ( Shiva, 1991 ) . The present clip is the 4th stage, as we are looking for energy replacements or biofuel to replace crude oil merchandises. These energy replacement plans will be supported by major investings in fores try that will take to forest struggles in the whole state. Doon vale in Garhwal Himalaya shows an illustration of how the colonial wood policy replaced traditional direction systems of forest usage for basic demands with the debut of commercial forestry. Status and Importance of sacred grovesA Sacred Grovess are a good illustration of ethno-environmental direction. Our ascendants were cognizant that the natural resources which sustained them should be conserved. However, today s fast growing of infra-structural installations and on-farm activities has caused the impairment of the Grovess. Many valuable tree species for lumber have been exploited therefore replacing oak woods with pine woods. This alteration has left considerable ecological harm. As the dirt becomes more acidic, it can impact alimentary cycling and dirt birthrate to a grade. Sacred Grovess are the victims of touristry industry every bit good, as it is deteriorating the religion in divinities and Grovess. Such sacredly protected countries provide a comprehensive and rich ecological niche as depositories of familial diverseness. Furthermore, it is felt that there are enormous sum of force per unit area both straight and indirectly on these Grovess which are therefore endangering their being. These menaces can be related to increasing chances of touristry ( with the deficiency of an in-built preservation attempt ) , higher demands for NTFPs, fuel wood aggregation, and lessening in the spiritual religions along with the decreased committedness of the present coevals toward such natural sacred topographic points. Last, one may see the heavy load of developmental intercessions that little provinces like Uttarakhand are prepared to set about. The Grovess located near the colonies are vanishing at a faster rate. Merely a few sacred Grovess are still under their pristine conditions and these include Hariyali, Tapovan, Binsar, and Tarkeshwar in Garhwal Himalaya. Other Grovess are vanishing, as the woods are being cleared and utilized for the building and repairing of divinity houses. Most temple Grovess are seen to vanish due to inevitable factors ( e.g. , carnal graze and human intervention ) . A More attendings have been paid toward sacred Grovess for their possible as a tool and theoretical account for biodiversity preservation due to high preservation and biodiversity values held in these Grovess. In its 1996 sacred sites- Cultural Integrity, Biological Diversity ( 1996 ) , UNESCO recognized that ( as in Maniyath, 2006 ) : Sacred Grovess have served as of import reservoirsofbiodiversity, continuing alone species of workss, insects and animate beings. Sacred and forbidden associations attached to peculiar species of trees, forest Grovess, mountains, rivers, caves and temple sites should therefore continue to play an of import function in the protection of peculiar ecosystems by local people. Particular works species are frequently used by traditional therapists and priests who have a strong involvement in the saving of such sites and ecosystems. In some parts of the universe, beliefs that liquors inhabit relict countries have served to rapidly renew abandoned swidden secret plans into mature forest. In other countries, sacred topographic points play a major portion in safeguarding critical sites in the hydrological rhythm of watershed countries. Furthermore, in a figure of cases,sacred sites have besides been instrumental in continuing the ecological unity of full landscapes. For these grounds, sacred s ites can assist in measuring the possible natural flora of debauched ecosystems or ecosystems modified by worlds . The sacred Grovess are topographic points that symbolize the dynamic societal forces linked with entree and control over resources. They have a great heritage of diverse cistron pools for many forest species with socio-religious fond regard and medicative values. Sacred Grovess are ecologically and genetically really of import, as they are the residence of rare, endemic, and endangered species of vegetations and zoologies.Quercusspp ( Oak ) is adored and is used for many intents. It is an of import fresh fish and fuelwood species, while being an of import constituent of the mountain forest ecosystem. It improves dirt birthrate through efficient alimentary cycling. It conserves soil wet through humus build up and partially through a deeply placed root system which has a root biomass distributed uniformly throughout the dirt profile. Sacred Grovess are of huge value, as they are good beginnings of non-wood wood merchandises, fatso oils, and many other species ( like Piper nigrum, cinna mon and Myristica fragrans, and medicative workss ) . The faunal wealth of sacred Grovess is besides rich. Sacred Grovess should be considered in future surveies, as they play an of import function in H2O preservation and ordinance of microclimate in the cragged countries of Uttarakhand Himalaya. Decision Sacred Grovess serve as tools that permit the direction of biotic resources through people s engagement. Knowledge and consciousness about sacred Grovess is really of import for developing new schemes for rehabilitation and Restoration of debauched landscapes. This should affect local people and supply preparation for the publicity of traditional and societal norms. There is an pressing demand for preservation, Restoration and proper direction of bing Grovess. Traditional attacks for nature preservation include a figure of prescriptions and prohibitions for the sustainable usage of resources. These forest landscapes need proper preservation, direction and protection. To protect them from farther debasement, preservation schemes must be employed. Increase in developmental activities and substructure installations in Garhwal Himalaya are deteriorating the proper operation of sacred groves.A It therefore reflects that these Grovess can no longer be of import contrary to what they used t o be in the yesteryear. Today, preservation and keeping ecological balance has become the chief challenge for the people. Forests in the cragged countries are confronting huge anthropogenetic force per unit area ( discerping for fuel wood and fresh fish, graze, illegal harvest home for lumber, forest fires, etc ) for subsistence life. Degradation of woods in many topographic points has reached a phase where recovery is hard. In a state where woods sustain the support of 500 million people, pull offing woods is important, peculiarly in the Himalayan part. In such state of affairss lessons can be learnt, and schemes can germinate from common people wisdom to assist conserve nature. The autochthonal pattern of biodiversity preservation should be nurtured in sacred Grovess. As this pattern involves local peoples engagement, the SG will be a large measure toward biodiversity preservation. This is because any preservation scheme is worthless without affecting local people. Small attending or apathy of decision m akers toward the deteriorating status of holy topographic points and the Grovess may add another dimension. These imposts and traditions should be emphasized through the intercession of authorities by sharing its function with the local communities in determination making.A The sacred Grovess in Garhwal Himalaya clearly reflect the close linkages between the cultural properties of the Garhwal community and its preservation. As small towns form the anchor of Uttarakhand, preservation scheme must underlie the spiritual and economic venue of the small town, represented by the sacred grove. The workss in the sacred Grovess have really high intrinsic value and are frequently considered Godhead. There is an pressing demand of people with sufficient love for ecosystems and sound cognition of civilization and tradition to protect nature from the inordinate greed of world. There is a demand for rejuvenating ancient ethos that the planet s biospheric life support system is sacred and that it should be protected for sustainability. The mission of these frightened Grovess is to carry people to alter their behaviour in the spirit of a co-evolutionary relationship with nature. Religion and belief should be respected before declaring them abominable, as they have an o f import function toward the preservation of the natural resources that sustain the biospheric life support system. Recognitions The writers are grateful to Dr. B.P. Nautiyal, Tara Joy and Stella Joy for their aid in garnering information from the local people. 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Sacred Grovess of Manipur ideal Centres for biodiversity preservation. Current Science 2004 ; 87: 430-433. Malhotra KC, Ghokhale Y, Chatterjee S, Srivastava S. Cultural and Ecological Dimensions of Sacred Groves in India, INSA, New Delhi, 2001. Malhotra KC. Anthropological dimensions of sacred Grovess in India: An overview. In Ramakrishnan PS, Saxena KG, Chandrashekara UM editors. Conserving the Sacred for Biodiversity Management,Oxford and IBH Publishing Co, New Delhi ; 1998. p. 423- 438. Maniyath J. Forest of belief. Kerala Calling 2006 ; 28-32. Nadkarni M, Chauhan M. Assessment and authorization. In conference proceedings Bridging graduated tables and epistemologies: associating local cognition and planetary scientific discipline in multi-scale appraisals , Alexandria, Egypt, March 17-20, 2004. Pandey DN. Beyond Vanishing Forests: Participatory Survival Options for Wildlife, Forests and people, CSD and Himanshu, Mussoorie/New Delhi/Udaipur, 1996, pp: 2-22. Pandey DN. 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Gharats ( watermills ) : Autochthonal device for sustainable development of renewable hyfro-energy in Uttarakhand Himalayas Renewable energy 2008 ; 33: 2199-2206. Shiva V. The survival economic system and forest struggles. In Shiva V. ( Ed. ) , Ecology and the political relations of endurance: struggles over natural resources in India, United Nations University Press,1991. Silori CS, Badola R.Medicinal workss cultivation and sustainable development: A instance survey in buffer zone of the Nanda Devi Biosphere Reserve, Western Himalaya, India. Mountain Research and Development2000 ; 20:272-279. Sinha BC. Origin of Tree Worship , Tree Worship in Ancient India, East-west Publications, London and the Hague ; 1979. p. 29-35. Spencer P. Life Reserves. Aborvitae IUCN/WWF Conservation Newsletter 1998 ; 8:14. Forest Survey of India ( FSI ) . Uttarakhand, State of Forest study, Ministry of Environment and Forest, Dehradun, 2005 lt ; hypertext transfer protocol: //www.fsi.nic.in/sfr2005/Chapter % 208/Uttarakhand.pdf gt ; ( Accessed 01.02.2010 ) United Nations Educational Scientific and Cultural Organization. Sacred sites- Cultural Integrity, Biological diverseness. Programme proposal, November, Paris ; 1996. Vanucci M. Human Ecology in the Vedas. DK Print World Pvt. Ltd. , India, 1999. White R, Fischer A, Hansen HP, Varjopuro R, Young J, Adamescu M. Conflict direction, Participation, Social acquisition and Attitudes in Biodiversity Conservation. A study of European Union, ALTERNet R4 undertaking ; 2005. Wilson EO. Diverseness of life. Norton, W. W. A ; Company, Inc ; 1992. p. 424. World Commission on Environment and Development. Our Common Future. Oxford, Oxford University Press ; 1987. World Wildlife Fund. Beyond Belief: Associating religions and protected countries to back up biodiversityA preservation. A research study by WWF, Equilibrium and the Alliance of Religions and Conservation ( ARC ) ; 2005.

Idiom and Expression Resources for ESL Learners

Idiom and Expression Resources for ESL Learners Sooner or later all English students learn idioms because English uses so many idiomatic expressions that it is truly impossible to learn English without learning at least a few, but these figures of speech and colloquialisms may be hard for some English as Second Language learners to immediately grasp, especially because they often rely on cultural norms in English-speaking countries to provide meaning for their use. In any case, ESL learners should employ the use of context clues to attempt to understand what someone might mean when they say I just killed two birds with one stone by uncovering that video of both of them at the scene of the crime, which means achieving two objectives with one effort. For this reason, stories involving a number of idioms - oftentimes folk tales and those written in dialectic (spoken) style - are some of the best resources for teachers and students of ESL alike. Context Clues and Weird Expressions Oftentimes a simple English-to-Spanish translation of an idiom will not make immediate sense because of the multitude of words and connotations the English language has to describe our everyday world, meaning that some of the actual intentions of the words might get lost in translation. On the other hand, some things just dont make sense taken out of the cultural context - especially considering many popular American English idioms have dubious and untraceable origins, meaning oftentimes English speakers say them without knowing why or from where they came into existence. Take for instance the idiom I feel under the weather, which translates in Spanish to Sentir un poco en el tiempo. While the words may make sense on their own in Spanish, being under weather would probably entail getting wet in Spain, but it implies feeling sick in America. If, though, the following sentence was something like I have a fever and havent been able to get out of bed all day, the reader would understand being under the weather means to not be feeling well. For more specific in-context examples, check out ​Johns Keys to Success, An Unpleasant Colleague, and My Successful Friend - which are all full of beautifully expressed idioms in easy-to-understand contexts. Idioms and Expressions with Specific Words and Verbs There are certain nouns and verbs that are used in a number of idioms and expressions; these idioms are said to collocate with a specific word such as put in put a fork in it or all in all in a days work. These general nouns are used repeatedly in English, and in the idioms are used to represent a commonality shared between multiple subjects. Like, around, come, put, get, work, all, and as [blank] as are all commonly used words associated with idioms, though the full list is fairly extensive. Similarly, action verbs are also often used in idiomatic expressions wherein the verb carries with it a certain universality to the action - such as walking, running or existing. The most common verb thats used in American idioms are forms of the verb to be.   Check out these two quizzes (Common Idiomatic Phrases Quiz 1  and  Common Idiomatic Phrases Quiz 2) to see if youve mastered these common idioms yet.

Management - Report on RSE plc Essay Example | Topics and Well Written Essays - 2000 words

Management - Report on RSE plc - Essay Example After the evaluation, it has been concluded that the marketing division is mainly responsible for the overall planning, promotion, and sales of RSE products. In addition, the responsibility of the human resource department in making necessary changes has been indicated. The following set of recommendations is given to address the current management problems of RSE: take advantage of large opportunities for overseas expansion minimize the threat of economic crisis and trading costs launch an integrated marketing system create general integration and linkage across organizational systems enhance communication networks address organizational weaknesses employ an IT-based human resource system 1. Introduction In the face of the economic crisis, the Strategic Operations of Richard Shaw Enterprises (RSE) could only see the light in the future through expanding the business overseas. Over the last years until its initial public offering in 2006, RSE has been faring well in the UK Stock Exch ange market -- trading at 233p per share, and maintaining a decent profit margin. It had also significantly improved its brand image -- the company is increasingly acknowledged. In fact, its owner and founder, Richard Shaw, was recognized as the â€Å"Businessman of the Year† by the Confederation of British Industry (CBI) in 2000. However, like any other businesses, RSE is not spared from the threat of the economic crisis. Along with this, company is also experiencing serious problems in its business processes primarily in the Marketing Division. In addition, there is also an ongoing problem with regard to the integration and information linkage between the domestic and foreign offices, as well as across the major divisions in the organization. With these issues, this paper seeks to accomplish three things: (1) to report the current status of RSE’s business processes and its emerging business needs, (2) to present detailed information systems solutions that would addre ss such needs, and (3) to explain the relevance of implementing information systems and Internet applications to current business operations of RSE. 1.1 Background (Current Business Processes) Richard Shaw Enterprises (RSE) was founded in the year 1994, and was named after its owner Richard Saw. The company went public by the year 2006, and it has remained competitive in spite of the recession, and the high costs involved with the organization's trading operations. At present, RSE is situated in different locations, namely: Maidstone (Kent), Rome, Paris, as well as in Lagos, Nigeria. It is currently operating in two main trading strands: (1) buy and sell, and customization of shop fixtures, fittings, business machines, and other company equipment, and (2) auctioning of bankrupt office equipment, fixtures, and fittings. To top it all, RSE is equipped with technologically innovative information systems. In order to assist marketing managers in carrying out their functions, particularl y in closely monitoring product selling and distribution, the collateral reporting systems was installed. Moreover, in 1995, a computerized system for the payment of staff salaries was also installed. This was followed by the computerization of sales and purchase order processing in the year 2003. 2. Findings (Current Business Processes) Data used to present these findings were obtained from RSEs strategic review of operations in

English Law Position of the Hijab on Muslim Customary Laws Essay

English Law Position of the Hijab on Muslim Customary Laws - Essay Example Hijab comes from the Arabic word Hajaba, which means to hide or conceal from view. Generally, it refers to modest dressing for Islamic women. It is extended to mean privacy and modesty. Hijab is not just a piece of cloth on the head, but rather it is a way of life. Hijab requires much more than just covering the head. Hijab is the way you carry yourself, the way you talk, the way you walk. Hijab as a matter of fact is a whole way of life and hence an attitude in itself. For those who are non-Muslims, Hijab is mostly associated with a modest way of clothing that is worn by Muslim women. It is also called the headscarf and it is one of the most noticeable things of Muslim women. Hijab is a duty that is expected from all Muslims. Some Muslims see the concept of Hijab as being consistent and balanced with ideas of gender equality; others view the religious requirement on female covering as patriarchal, chauvinistic, and oppressive and an enforcement of women against their rights (Bahi, 2 008). The wearing of Hijab impacts on so many human rights issues both philosophical and practical and has much currency given recent events. The issue of Islamic dress is linked with immigration issues. The reasons given for prohibition vary but in most cases legal bans on face covering clothing are undertaken as an anti terrorism measure and is justified on security grounds. However there is public controversy which indicates the possibility of polarization between western European societies and the Muslims. In the year two thousand and six, the then British Prime Minister Mr. Tony Blair described it as a mark of separation (Werner, 2011). Terrorism is the criminal enactment or acts expected or ascertained to incite a state of fear in the overall population. It’s an aggregation of persons or specific persons for political purposes and such gestures are in any circumstances outlandish whatever the contemplations of a political, philosophical, ideological, ethnic, racial, religious or other nature that may be conjured to support them. In virtually every corner of the world we can say that the human cost of terrorism has been felt. Terrorism has a very direct and real impact on human rights. Its consequences are very devastating in regards to liberty, physical integrity of victims and enjoyment of the right to life. Terrorism has the ability to undermine civil society, threaten social and economic development, jeopardize peace and security and destabilize governments. An individual’s security is a basic human right and thus the protection of the individuals is considered a fundamental obligation of the government (Macmillan, 2010). States therefore are obligated to uphold human rights of their citizens and others by taking positive measures to keep them safe from terrorists and their threats and bring such perpetrators to justice. Lately however the measures to counter terrorist acts have by states have been challenging to the rule of law and human right s .The bedrock of fighting terrorism should be the respect for the rule of law and human rights. The development of national counter terrorism strategies whose aim is to prevent the acts of terror, prosecute the perpetrators and offer protection of human rights and the rule of law is a major requirement. This implies measures to address the drivers to motivation of terrorism. Terrorism threatens the security and dignity of human beings everywhere, takes innocent lives, endangers lives, and creates an environment that destroys the freedom since the people are in fear. Through acts of terror, fundamental freedom is jeopardized and there is destruction of human rights. It undermines the pluralistic civil society, affects the rule of law and its establishment and it has the ability to destabilize governments that are legitimately constituted. Research shows that terrorism has links with organized crime that is transnational, drug

Is Microsoft a monopoly Essay Example for Free

Is Microsoft a monopoly Essay In order to understand if Microsoft is a monopoly one must first know the definition of a monopoly. A monopoly is a firm that is the sole seller of a product that has little or no substitutes. This automatically should arouse many thoughts in the minds of â€Å"us† as consumers. For all these years have we been monopolized by a producer of a product just because there were limited sources in the same fields? Yes and no should be the floating answer. Microsoft for years has been the producer of almost every necessary component associated with our electrical devices. Microsoft is the developer of multiple operating systems or OS that first entered the market in 1981 but did not officially appear until 1984. In 1984, the Applesoft Basic for Apple Computers was introduced by Bill Gates. Due to the fact that the Apple system was first in this technologically advanced field it was set in the direction of being a monopoly. This is the evident sign that lack of other operating systems would set both Bill Gates and Microsoft in a monopolistic state. So if this monopolistic sign was so evident then why wasn’t it stopped by the government? This is a direct form of a government-created monopoly. Government-created monopolies exist because of patents and copyrights. The government has allowed Microsoft to exist because it was seen to be within the best interest of the public. The government does not actually predict whether a producer or firm will be a monopolist, it only allows a firm or producer to own the rights to the specific fields that they want to create. The communications field often has their own set of economical rules which is commonly set at the understanding that every must benefit from the product. Microsoft has often perfected this with their operating systems by staying consistently up to date with the consumer’s way of life. So what exactly allowed Microsoft to become a monopoly? Microsoft (Bill Gates, Steve Ballmer, and Tim Patterson) would create and enforce universal data interaction standards for computer systems. The timing for this was perfect because businesses were in a technological era that the computer was in necessary and high demand. Microsoft became one of the largest monopolies because of their ability to be in almost every market that had use of a computer system. This was a great thing for Microsoft and for users but it was also a bad thing for users as well. Since the market was so unregulated it would allow Microsoft to not produce a quality product. This was allowed because of their monopoly. This monopoly would be out of the control of the government because breaking up the Microsoft Company into little companies would only cause damage to the consumer. In this I mean you the consumer would have to purchase multiple operating systems in order to maintain computer interacting standards. This would not be the best interest of either the government or the consumer. So unfortunately this monopoly would be allowed to carry on its position in the computer operating fields. Just think by chance that the government did break this monopolistic company up? This would allow so many small companies to produce the same product under the same outdated set of rules. So question, if the same set of bendable rules applied what would stop those small broken up companies from becoming a monopoly as well? Exactly nothing. So the government sees it better for consumers to have to deal with one monopoly compared to multiple. A company like Microsoft falls into a classification of a large monopoly. There are many smaller monopolies that go unnoticed. Some of these companies are Nike, Reebok, New Balance, etc. You may hear about some of these companies monopolistic traits, but choose not to pay much attention because they are not as large as a company as Microsoft. Let’s face it we tend to have a thought that they are just brands. Just a thought, when you walk into your local retail store are you looking for a pair of shoes or a certain style of shoe by name (i. e.Nike Jordan’s, Converse All-Stars or commonly known as â€Å"chuck taylors†, Reebok Zigtechs, New Balance 855’s)? These are the monopolies we do not pay much attention too because they are mainly companies that are in deep competition with one another. In order to compete in their respective fields the company must make a shoe or an article of clothing that is unique whether it carries a label or not. So what exactly makes Microsoft a monopoly instead of a competitive market? Since Microsoft is the only producer in the operating system market it has the ability to set and stay with its own price. Microsoft in recent years have gained a few other competitors that are making their way up the ladder with free trial periods or just general free use with things like email, search engines, and even software purchases through computer brands, printers, etc. A common name that we all use on practically a daily basis is Google. Google Inc. has won a growing number of customers for its Google Apps software, a collection of word processing, email, spreadsheet and other tools that are hosted and accessed online. The company is also reportedly preparing an expansion of its solutions marketplace, to sell software to businesses that can augment Apps. When confronted with questions of their products, an all too modest Google made no response. Unlike Microsoft, Google tends to not make broad promises of software updates until they have perfected the process. This is what commonly makes Google a most used search engine. Google also offers Gmail which carries its own form of complete virus software which sets it in a field of its own unlike Yahoo mail that only offers a low version of spyware with a premium account purchase. Other competitive companies that are climbing on the Microsoft ladder are Oracle Corp. and LotusLive iNotes. When Microsoft was confronted if any of these companies were the reason behind the downed sales of their â€Å"Microsoft Office† version they replied with it is unclear if they had a hand in the matter. This is another â€Å"big headed† response because Microsoft does not want to even think at this time that they could possibly have competition. When a monopolistic company is confronted with competition you will usually see a drop in product prices that may or may not go unnoticed. It is my opinion that this competitive edge brought to Microsoft will not go unnoticed. With the growing state of these other companies, I cannot wait until Microsoft has to become a competitive market instead of a monopoly. Another way to tell whether a company is a monopoly or not, is to follow its revenue. Since a company like Microsoft does not have their â€Å"books† out their like public records, we have to follow media theories and articles. When you see an increase in the company revenue this means that their output has went up. This means that they are producing more and making more because the demand has gotten higher. When revenue has dropped then the company has lost money and no longer producing because the demand has dropped. All too commonly you may see a drop in price because the company is wanting to sell their items rather than taking a complete loss on them. The will also set their prices above marginal cost. This will tend to be a seasonal thing because annually they try to place newer products on the market. Now noticing that other companies like Windows, Macintosh, and Linux are in competition with Microsoft is a huge deal to us as the consumer. To Microsoft this is no real big threat because of the huge market share that they own. This allows a monopolistic company to carry on their threat of being the â€Å"big man† on the block. In this I mean that they are allowed to place what seems to be ridiculous price because they do not see the competition as a true competitor. Consumers frequently take notice to this when they are in the market for the produced good of computer systems. Consumers commonly watch for the better deals while taking â€Å"name brand† and â€Å"off brand† into high consideration. Even though Sony may be the better brand, it is possible that Acer could sell more because of the consumers desire to pay less and receive more. This is just the way that things go in a time of economic struggle. The only time that things like this change is if the consumer has a specific desire for a certain brand over the lesser price. So as a monopoly could Microsoft force these other competitive companies out of their market? Yes they could and it has been accused that they have in the past. To include the list of companies that Microsoft has bought out in order to maintain at the top would be completely ridiculous but to name a few would be ok. Microsoft has purchased companies like Skype, Nokia, and of course we all heard of the Microsoft-Apple buy out in order to stop them from sinking. There is a lot of talk about what should be done to the Microsoft Company with the Department of Justice, Attorney General’s, and Microsoft. Many think that breaking the company up would be a mistake while a majority agree that it would also make them list a fairer price and focus on a better product. This in my opinion is not to the judgment of anyone. Is Microsoft wrong for being the best in their business? In my opinion, absolutely not. It is at the decision of the other competitive companies whether to stay in or back out. Many people think that the treatment they receive while purchasing items from the producer is unfair. I would like to disagree because if you need the item bad enough then whatever dollar amount the producer places is the dollar amount the consumer will pay. Take gas for instance, when gas was hitting its record highs two years ago. All I heard were complaints of how ridiculous it was, we should petition, protest, or even not purchase for days. Where were their complaints when they were driving to McDonalds to get a burger instead of cooking at home? People only complain about the abuse that they cannot control. This is the same with items like the personal computer. Everyone wants to complain about the price they paid for their computer but not the eBay items they are purchasing while they use that same computer. This reminds me of a conversation between the course instructor and myself. He asked one time if there was a sale on hamburger at the store but you really wanted steak which would you choose? I replied with I am going to choose steak because it is what I want. I chose this answer because regardless of the price of hamburger if I want steak, then ultimately steak is what I will get. This is my choice. I choose to not complain about the items that I cannot control because at the end of the day I still need it. So in conclusion, if you ask me if Microsoft is a monopoly or not, my answer will still remain yes and no. Yes, because they are the primary holders of operating systems and they are getting filthy rich. No, because they have made themselves the best. If the other companies want to be on top then they need to fight to be on top. But also in the mean time they shouldn’t complain about the actions that Microsoft takes in order to remain the best. References Mankiw, N. G. (2012, 2009). Principles of Microeconomics (Sixth ed. ). Mason, OH: South-Western Cengage Learning. Mankiw (2012, 2009) Fisher, G. A. (2000, May 30). Why is Microsoft a Monopoly? Retrieved May 21, 2012, from http://www. zaimoni. com/George/MicrosoftMonopoly. htmFisher (2000) South-Western College Publishing (2003). Is Microsoft a Monopoly? Retrieved May 21, 2012, from http://www.swcollege. com/bef/policy_debates/microsoft. htmlSouth-Western College Publishing (2003) ThisNation. com (2008). Is Microsoft a monopoly? If so, why does it matter? Retrieved May 21, 2012, from http://www. thisnation. com/questions/027. htmlThisNation. com (2008) Albro, E. N. (2007). Eight Years Later, Is Microsoft Still a Monopoly? Retrieved May 21, 2012, from http://www. pcworld. com/printable/article/id,139458/printable. htmlAlbro (2007) Jackson, E. Forbes (2012, March 1). Steve Jobs Used Patents to Get Bill Gates to Make 1997 Investment in Apple. Retrieved May 21, 2012, from.

Douglass -- The Narrative Essay -- essays research papers fc

Debunking the Southern Secret â€Å"Sincerely and earnestly hoping that this little book may do something toward throwing light on the American slave system, and hastening the glad day of deliverance to the millions of my brethren in bonds †¦ relying upon the power of truth, love, and justice, for success in my †¦ efforts and solemnly pledging myself anew to the sacred cause, I subscribe myself† (Douglass 76). With these words, Frederick Douglass (c. 1817-1895), an emancipated slave with no formal education, ends one of the greatest pieces of propaganda of the 19th century America: that slavery is good for the slave. He writes his autobiography, Narrative of the Life of Frederick Douglass: An American Slave, as an abolitionist tool to shape his northern audience’s view of southern slaveholders. Through personal anecdotes, Douglass draws an accurate picture of slave life. Simultaneously, he chooses these events for how they will affect the northern audience’s opinion of southern slav eholders (Quarles ii). By using the written word, Douglass targets educated northern whites because they were the only group capable of changing the status quo. Illiterate northern whites and free northern blacks could not vote, while white Southerners would not vote because they did not want change. For that reason, Douglass used his life story as an instrument to promote abolition among literate northern whites (vi). Douglass uses family relationships, starting with his own birth, to gain the compassion of his target audience. He never knew the identity of his father, but it was â€Å"whispered† (Douglass 2) that it was his master. Douglass mentions this to demonstrate how the â€Å"master in [many] cases, sustains to his slaves the double relation of master and father† (2). This was so commonplace that it was â€Å"by law established that the children of women shall in all cases follow the condition of their mother† (2). This meant that these bastard children were slaves despite their paternal heritage because their mother was a slave. The effect of this revelation was to shock and offend the morals of the conservative northern whites. Northern society scorned people in adulterous and interracial relationships. By portraying these Southerners as immoral and adulterous, Douglass wanted to cultivate in his audience a damaging opinion of southern slaveholders (Quarles ix). Continuing with the theme o... ...streated and punished their slaves, and how they used religion as an excuse to legitimize their immoral actions. â€Å"Slavery was a most painful situation; and, to understand it, one must experience it, or imagine himself in similar circumstances †¦ then, and not till then, will he fully appreciate the hardships of, and know how to sympathize with, the toil worn and whipped-scarred †¦ slave† (64). Douglass’s own words are meant as a plea for his readers to imagine themselves in his situation he and other slaves endured to better understand the hardships he and other slaves endured (Quarles xi). Frederick Douglass used family values, basic human rights, and religion to persuade the northern white audience toward the cause of abolition. He expects his readers will share his â€Å"hate [for] the corrupt, slaveholding, woman whipping, cradle-plundering, partial and hypocritical Christianity of [southern slaveholders]† (Douglass 71). American slavery does not exist in today due partly to Douglass’s effort to help advance the cause of abolition. Works Cited Quarles, Benjamin, ed. Narrative of the Life of Frederick Douglass: An American Slave. By Frederick Douglass. Cambridge: Harvard Press, 1988.