Comparison of Trade Rivalries Essay Example For Students

Examination of Trade Rivalries Essay The German-Great Britain exchange contention like the U.S.- Japan exchange competition included a rising force cutting into the exchange ofan effectively predominant exchanging power. There were a few reasons for the German-Great Britain exchange competition as indicated by Hoffman. The first was Germans industrys enthusiasm in getting new agreements and extending markets. They did this by satisfying agreements regardless of whether they were extremely little and continually attempting to keep awake with advertise request. Second, Germans had an information on dialects that the English firms needed. Third, German industry was helped by their legislature. Interestingly Great Britain didn't gracefully consular help with creating markets in British states. Fourth, British exchange was harmed bythe conservatism of British makers who were reluctant to grow new markets or clutch those it previously had. These four elements are only a portion of the variables that helped German industry develop and rival that of Great Britain. These four variables are generally fundamentally the same as the Japan-U.S. exchange contention. Japan like Germany had the option to get up to speed to the U. S. since the U.S. was huge and presumptuous and wouldn't trust it could confront rivalry from Japan. Like Britain, U.S. industry accepted that they could clutch showcases and would not confront rivalry. English and U. S. industry were surprised by the quick pace of development and industrialization that permitted Germany and Japan to change themselves rapidly into exchanging rivals. This quick pace of development likewise caused rubbing between the two arrangements of nations. Relations among Germany and Great Britain were harmed as they quibbled over business sectors specifically settlements in Africa . This is like the grinding between the U.S. also, Japan uncalled for exchanging rehearses and shut markets. Both the U. S. what's more, Great Britain in light of losing markets played with the possibility of monetary patriotism and levies. As Britain lost markets to Germany numerous in Britain felt that Britain ought to receive taxes on products while others known as the free brokers accepted that an unhindered commerce would profit Britain by making markets. This split between Tariff Reformers and Free Traders is like the split in the U. S. between those with the expectation of complimentary exchange and those restricted to it. Germanys get for new markets during the 1890s through business settlements, for example, the 1891 bargain with Austria-Hungry is like both the United States and Japans unhindered commerce zones with neighboring nations utilizing arrangements, for example, ASEAN and NAFTA. The German-Great Britain exchange contention is diverse then the U. S.- Japan exchange contention in light of the fact that an enormous division of Japans advertise for selling merchandise is the United States who it is going up against; this was not valid for Germany. Both Britain and Germany were seeking markets outside of both their nations. Likewise the exchange contention among Japan and the United States didn't include a battle about provinces. Exchange contentions among rising and predominant forces change minimal after some time. The German-British exchange contention and the Japan U.S. competition were fundamentally the same as in their causes, impacts, and the arrangements that the two arrangements of governments used to defeat their exchanging rival.Category: Miscellaneous

Ubaidian Culture and the Roots of Mesopotamia

Ubaidian Culture and the Roots of Mesopotamia The Ubaid (articulated ooh-bayed), here and there spelled Ubaid and alluded to as Ubaidian to keep it separate from the sort site of el Ubaid, alludes to a timeframe and a material culture showed in Mesopotamia and contiguous territories which predateâ the ascent of the extraordinary urban communities. The Ubaid material culture, including artistic beautiful styles, antiquity types and structural structures, existed between around 7300-6100 years prior, over the tremendous Near Eastern area between the Mediterranean to the Straits of Hormuz, including portions of Anatolia and maybe the Caucasus mountains. The geographic spread of Ubaid or Ubaid-like earthenware, a ceramics style which has dark geometric lines drawn on a buff-hued body, has driven a few scientists (Carter and others) to recommend that a progressively exact term may be Near Eastern Chalcolithic dark on-buff skyline instead of Ubaid, which infers that the center zone for the way of life was southern Mesopotamia-el Ubaid is in southern Iran. Thank heavens, so far theyre holding off on that. Stages While there is boundless acknowledgment of the ordered phrasing for Ubaid earthenware production, as you may expect, dates are not supreme over the whole district. In southern Mesopotamia, the six time frames range between 6500-3800 BC; yet in different districts, Ubaid just kept going somewhere in the range of ~5300 and 4300 BC. Ubaid 5, Terminal Ubaid starts ~4200 BCUbaid 4, when known as Late Ubaid ~5200Ubaid 3 Tell al-Ubaid style and period) ~5300Ubaid 2 Hajji Muhammad style and period) ~5500Ubaid 1, Eridu style and period, ~5750 BCUbaid 0, Ouelli period ~6500 BC Rethinking the Ubaid Center Researchers are reluctant today to re-characterize the center zone from which the possibility of Ubaid culture spread out in light of the fact that the provincial variety is so broad. Rather, at a workshop at the University in Durham in 2006, researchers recommended that the social likenesses seen over the locale created from a tremendous between local mixture of impacts (see Carter and Philip 2010 and different articles in the volume). Development of the material culture is accepted to have spread all through the district basically by tranquil exchange, and different neighborhood allotments of a mutual social personality and formal belief system. While most researchers despite everything propose a Southern Mesopotamian cause for dark on-buff pottery, proof at Turkish locales, for example, Domuztepe and Kenan Tepe is starting to disintegrate that see. Ancient rarities The Ubaid is characterized by a moderately little arrangement of qualities, with a critical level of provincial variety, due to some degree to varying social and ecological setups over the locale. Commonplace Ubaid earthenware is a high-terminated buff body painted in dark, the enhancements of which become less complex after some time. Shapes incorporate profound dishes and bowls, shallow dishes and globular containers. Design structures incorporate an unattached tripartite house with a T-molded or cruciform focal corridor. Open structures have a comparative development and a comparable size, yet have outer veneers with specialties and braces. The corners are situated to the four cardinal directionsâ and once in a while are constructed top stages. Different antiques incorporate dirt circles with spines (which may be labrets or ear spools), twisted mud nails which were obviously used to crush mud, Ophidian or cone-headed earth dolls with espresso bean eyes, and mud sickles. Head-molding, alteration of childrens heads at or close to birth, is an as of late recognized attribute; copper refining at XVII at Tepe Gawra. Trade merchandise incorporate lapis lazuli, turquoise, and carnelian. Stamp seals are regular at certain locales, for example, Tepe Gawra and Degirmentepe in northern Mesopotamia and Kosak Shamai in northwest Syria, however not evidently in southern Mesopotamia. Mutual Social Practices A few researchers contend that finished open vessels operating at a profit on-buff earthenware production speak to confirm for feastingâ or in any event the mutual custom utilization of food and drink. By Ubaid period 3/4, area wide the styles got less complex from their previous structures, which were exceptionally embellished. That may connote a move towards shared personality and solidarity, a thing additionally reflected in collective burial grounds. Ubaid Agriculture Little archaeobotanical proof has been recuperated from Ubaid period locales, aside from tests as of late detailed from a consumed tri-partite house at Kenan Tepe in Turkey, involved between 6700-6400 BP, inside the Ubaid 3/4 progress. The fire that devastated the house came about in theâ excellent conservation of almost 70,000 examples of roasted plant material, including a reed bushel loaded with very much safeguarded singed materials. Plants recouped from Kenan Tepe were ruled byâ emmer wheat (Triticum dicoccum) and two-paddled hulled barley (Hordeum vulgareâ v.â distichum). Additionally recouped were littler measures of triticum wheat, flax (Linum usitassimum), lentil (Lens culinaris) and peas (Pisum sativum). Elites and Social Stratification During the 1990s, Ubaid was viewed as a genuinely libertarian culture, and it is genuine thatâ social rankingâ is not clear in any Ubaid site. Given the nearness of expounded stoneware in the early period, andâ public architectureâ in the later, nonetheless, that doesnt appear to be likely, and archeologists have perceived unpretentious signs which seem to help the repressed nearness of elites even from Ubaid 0, in spite of the fact that its conceivable that first class jobs may have been momentary right off the bat. By Ubaid 2 and 3, there is obviously a move in labor from enriched single pots to an accentuation on open design, for example, buttressed sanctuaries, which would have profited the whole network as opposed to a little gathering of elites. Researchers propose that may have been an intentional activity to stay away from gaudy showcases of riches and influence by elites and rather feature network collusions. That proposes that force relied upon partnership systems and control of neighborhood assets. As far as settlement designs, by Ubaid 2-3, southern Mesopotamia had a two-level chain of command with a couple of enormous locales of 10 hectares or bigger, including Eridu, Ur, and Uqair, encompassed by littler, conceivably subordinate towns. Ubaid Cemetery at Ur In 2012, researchers at the Penn Museum in Philadelphia and the British Museum started joint work on another task, to digitize C. Leonard Woolleys records at Ur. Individuals from the Ur of the Chaldees: A Virtual Vision of Woolleys Excavationsâ project as of late rediscovered skeletal material from Urs Ubaid levels, which had been lost from the record database. The skeletal material, found in a plain box inside Penns assortments, spoke to a grown-up male, one of 48 interments discovered covered in what Woolley called the flood layer, a sediment layer nearly 40 feet deep inside Tell al-Muqayyar. In the wake of exhuming the Royal Cemetery at Ur, Woolley looked for the most punctual degrees of the tell by unearthing a tremendous channel. At the base of the channel, he found a thick layer of water-laid sediment, in places as much as 10 feet thick. The Ubaid-time frame internments had been exhumed into the sediment, and underneath the burial ground was one more social layer. Woolley discovered that in its soonest days, Ur was situated on an island in a swamp: the sediment layer was the aftereffect of an extraordinary flood. The individuals covered in the graveyard had lived after that flood and were buried inside the flood stores. One potential historicâ precursor of the Biblical flood story is believed to be that of the Sumerian story of Gilgamesh. To pay tribute to that custom, the examination group named the recently rediscovered entombment Utnapishtim, the name of the man who endure the incredible flood in the Gilgamesh rendition. Sources Beech M. 2002. Angling in the Ubaid: a survey of fish-bone arrays from early ancient seaside settlements in the Arabian bay. Diary of Oman Studies 8:25-40. Carter R. 2006. Boat Antiquity 80:52-63. remains and sea exchange the Persian Gulf during the 6th and fifth mllennia BC. Carter RA, and Philip G. 2010. Deconstructing the Ubaid. In: Carter RA, and Philip G, editors. Beyond the Ubaid: Transformation and combination in the late ancient social orders of the Middle East. Chicago: Oriental Institute. Connan J, Carter R, Crawford H, Tobey M, Charriã ©-Duhaut A, Jarvie D, Albrecht P, and Norman K. 2005. A relative geochemical investigation of bituminous pontoon stays from H3, As-Sabiyah (Kuwait), and RJ-2, Ras al-Jinz (Oman). Arabian Archeology and Epigraphyâ 16(1):21-66. Graham PJ, and Smith A. 2013. A typical day for  Antiquity 87(336):405-417.an Ubaid family: archaeobotanical examinations at Kenan Tepe, south-eastern Turkey. Kennedy JR. 2012. Commensality and work in terminal Ubaid northern Mesopotamia. Journal for Ancient Studiesâ 2:125-156. Pollock S. 2010. Practices of every day life in fifth thousand years BC Iran and Mesopotamia. In: Carter RA, and Philip G, editors. Beyond the Ubaid: change and reconciliation in the late ancient social orders of the Middle East. Chicago: Oriental Institute. p 93-112. Stein GJ. 2011. Reveal to Zeiden 2010. Oriental Institute Annual Report. p 122-139. Stein G. 2010. Local characters and connection circles: Modeling provincial variety in the Ubaid skyline. In: Carter RA, and Philip G, editors. Beyond the Ubaid: change and combination in the late ancient social orders of the Middle East. Chicago: Oriental Institute. p 23-44. Stein G. 1994. Economy, custom, and force in Ubaid Mesopotamia. In: Stein G, and Rothman MS, editors. Chiefdoms and . Madison, WI: Prehistory Press.Early States in the Near East: The Organizational Dynamics of Complexity

Is this the real life

Is this the real life Good evening. This is Ruth Miller, field reporter for Sams blog, coming to you blogged from the Athena cluster in Building 12. While your usual author is at home in H-burg, I get to tell you about my recent adventure down memory lane. And for those of you who I havent told a billion times already, Im almost an international student. Im from Hazzard County, Georgia. Ok, actually, theres no such thing as Hazzard County, Georgia, but the Dukes of Hazzard TV show was filmed in my hometown of Covington, as well as In the Heat of the Night, certain scenes of Remember the Titans, and countless other things you havent seen. At the risk of sounding like a bad Xanga entry, Ill warn you, gentle reader, that thar be complainin ahead. So Ill summarize the life lessons contained within the rest of the story, so with easy browsing you can avoid all that mess. 1) Enjoy your hometown before you leave 2) Say everything you wanted to say to everyone before you go 3) Once you leave, dont look back 4) Dont throw diesel fuel on a fire 5) Dont invite someone to something, even if you dont think theyll go, unless you want them to come As for the members of the class of 09, preparing to leave thier respective wombs, ye be advised to bolster your courage and read on. Much more interestingly, the actual Duke [(Georgia Southern) 07] of Hazzard was in South Alabama a few weeks ago, and decided to see how big of a fire he and his step-brother-in-law could make using dry wood and diesel, and landed up in the hospital with third-degree burns. Hell be ok, Mobile, AL has the countrys third best burn unit, but this just goes to show that any and all mistakes you make will be richoted again and again within the corridors of gossip in a small town. So for the telling of the tale, Ill set the scene: Ive had difficulty re-acclimating to the slow-paced Georgia environment before. I felt bad that I hadnt made any plans to go home since Christmas, so when a friend of mine, Cathie (UGA) 07, invited me to a free concert with Garbage, my most favoritest band ever, from Atlantas Alternative Radio Station 99x, I placed a few calls and bought plane tickets home. I work Monday through Thursday for the MATCH school, so I planned to leave Thursday afternoon and return Sunday night, maximizing Georgia time. Better yet, my dear friend Coop (Eastside High School) 05 invited me to the football game Friday night. Better yet, Waites (UGA) 08 offered to pick me up at the airport, which assures a good time to be had by all. Waites (UGA) 08, Brandon (Georgia State) 08 and Aundre picked me up at Hartsfield-Jackson International Airport, and our first stop was Waffle House. I love Boston, but theres almost no place to go for food late at night, and certainly nothing as cheap as WaHo (except Despinas, but its a pizza place, so no comparison). Suffice it to say, that my body has lost the ability to process Waffle House food, so the rest Thursday evening saw me kind of cranky. The night almost ended in a sketchy, sketchy way, except that I am significantly lamer than my friends and put an end to their fun. The next day involved getting my eyes checked, a new drivers license, and a haircut, but can be summarized with one observation: = In other words: dating = mom gets to be a grandmother Far, far too many people are way, way too blunt about the issues of marraige and reproduction, especially as they pertain to me. Youd think by the number of Protect Families: Ban Homosexual Marraige bumper stickers, marraige would be something to take seriously and not rush into. So because Ive been dating my boyfriend (readers, you may remember Matt 08 from Sweet Transvestite) for a little under a year, that means grandbabies for my mom. Clearly. The rest of the weekend was similar. The football game turned out to be a scrimmage, which I missed, and we lost, and then Coop (EHS) 06, who had insisted on meeting up in the first place, ditched us at WaHo. I was ditched again by Cathie (UGA) 07 for the Garbage concert, my primary motivation to fly to Georgia in the first place, and again for dinner by Robin (Emory) 06, except his girlfriend Noreen (Alabama) G was in town, which happens rarely, and everyone forgot his birthday, so its a legitimate excuse. Those that didnt ditch me moved back to school on Saturday, so the weekend was rather anticlimactic. Additionally, new smoking regulations have made my favorite resturant, The Vortex, now 21 and up, and that was the final straw. [Georgia law defines life as beginning at conception, so technically Im 21 already, but as in most things, just being polite can get you very far.] So aside from a few magic moments, the weekend was a bust. The major feelings I have boil down to: * Theres no one I can relate to. Last Christmas, Matt 08 came to visit and used the word viscous in casual conversation, and no one else at the eight-person table at WaHo knew what it meant. * Life has progressed easily as if I was never there. For example: the changed locks at my house, the remodeling of my bathroom and bedroom, the selling of my beloved car, and the continuation of everyones lives in a way strikingly similar to their existence when I was present. * Most people never left high school. Most of my friends live very close to one another at UGA, so their world is just an extension high school. While Ive moved on a created a new life for myself, they have the same opinions, views, and level of maturity as ever. Its frustrating to try and interact with someone youve respected as an equal, but see them behave like something else. * Everyone forgot about me. This might just apply to people from small towns, theres a certain warm-fuzzyness that comes with knowing people where every you go. I knew people that worked everywhere. Brandon (GS) 08 would bring cheese biscuits from Red Lobster to Waites (UGA) 08s house, and wed go hang out with Andrew (Dekalb Tech) 06 at Subway. Now, its like Im a stranger in town. I dont see people I know anywhere. Being a big fish in a small pond kicks ass, but now being there makes me just another fish out of water. I expect anonymity in Boston, but its hard to have it thrust upon you where it wasnt before. This all sounds like a bad Xanga, and I admit it. I dont think, however, that Im the only one that thinks these things about their homes. Leaving was hard not that I wasnt excited, but it seems certain people knew that it was the end of a way of life that cant be re-entered. My boss (UGA) 74 cried when I left after four years, and thinking about him now, that image gives me a funny feeling. My dad is a pretty reserved and introverted guy, so its on me to keep conversations going. One-way is hard, and Ive gotten horrible about keeping up, with him and tons of other people. It wasnt all burn victims and abandonment, though. There were two major highlights. Friday night, I sang Bohemian Rhapsody a cappella with Waites (UGA 08 and Noel (DT) 06 in the car on our way to the pool hall. As an official Georgia-best friend, Waites (UGA) 08 has the uncanny ability to sense which part of a multi-part song youre going to take, and then sing counter, so it actually sounds really cool. It helps that we all know the words, and that Waites nailed the instrumentals, so it all turned into an awesome six minutes and 34 seconds. I should mention that it is Waites (UGA) 08s ambition in life to be a rock star. Futhermore, I had a real heart-to-heart with Brandon (GS) 08 at WaHo. He apologized for giving me grief last summer, and said he understands why I went a little crazy. Coming to Covington after a year in any big city will drive you a little nuts. I told him that at one point, it was so bad I had the physical sensation that if I were to sit still and stop thinking, I could literally feel myself suffocating. No joke. I thought I was going crazy at the time, but Brandon (GS) 08 said he understood, but to him it was more of a hair-pulling negative pressure differential. He didnt call it that, but its what he meant. Waites (UGA) 08 felt more of a spinning-dizziness action. So at least if Im crazy, they are, too. So thanks to Waites (UGA) 08, Brandon (GS) 08, and Andrew (DT) 06 for keeping me sane on another trip to Covington. You may all hate math, but you still understand me a heck of a lot better than anyone else in Georgia.

Family Systems Theory The Family System Theory - 976 Words

Family Systems Theory Columbia College Katie Jasper Mrs. Terri Carter Abstract The attached paper is an overview of The Family Systems Theory. Which is based on the work and research of Dr. Bowen. This is an significant theoretical approach within group counseling and therapy. It focuses on the role and impact of the person s original family to identify negative patterns. Evidence is used within the paper to showcase the appropriate usage and application of the theory. â€Å" Unresolved issues with our original families are the most important unfinished business of our lives (Chen,2004).† Group work and their related therapies are no easy task. As our text indicates â€Å"... dynamics of groups challenge even the most seasoned therapists (Chen,2004).† Thankfully there are tools to utilize; it is these tools that allow group counseling to do its work. Several theoretical approaches are outlined in our text. The focus of this paper will be on that of the Family Systems Theory. The Family Systems Theory is based on the work of Dr.Murray Bowen as well as other theorists (Chen,2004). Dr. Bowen was a psychiatrist from Georgetown University, it was his research and experience that led to a great understanding of the family and its role. According to Bowen every family member has a fixed role that they play (Bradshaw,1995). These roles are consistently maintained within families, so that the system may strive forShow MoreRelatedFamily Systems Theory : Family System Theory1789 Words   |  8 Pages Family Systems Theory In many ways family systems theory can be seen as a broad field where there many different implications that make up the system, it is a system. A system is a set of objects that are bound together by a relationship, which are based around the attributes of the objects as drawn upon by (Janet.BB, 1982). Family systems theory addresses the many different ideals and values that make up a typical family, these include the roles each member of the family, the power relationsRead MoreFamily Systems Theory And The Family System Theory1389 Words   |  6 Pageswithin the family. One can use The Family Systems Theory to be able to better understand divorce and its negative consequences. The Family Systems Theory views family as an emotional unit and individuals cannot be understood by themselves; they are understood better as a family as a whole (Hammond, Cheney, Pearsey). This theory views divorce as a negative thing that also has negative consequences. A family will fall apart if it is not made up of all of the typical members of a family (i.e. fatherRead MoreFamily Systems Theory : Family System Theory2174 Words   |  9 PagesWithin every family exists a system within itself. Family systems theory proposes that each family member affects the other, which contributes to the overall dynamic of the family system. In every family, there are three concepts that govern how a family functions, whether positive or negative. Homeostasis is how members attempt to keep order and control, feedback is how they communicate and bond with each other, and boundaries are how the family creates clear lines of contact between each otherRead MoreFamily And The Family System Theory 1179 Words   |  5 Pagesanalyze this Family is with the Family system theory. This theory states that the family functions as a system Within this system are rules, power structures and different patterns of communication. In this theory the family is seen as a whole rather than as its individual parts. We also assume that the family functions off of circular causality and redundancy principle plays a role in the family rules. The concepts that I am going to use to describe this family will include; family cohesion, communicationRead MoreTheory And Family Systems Theory1465 Words   |  6 PagesDuring the semester we have touched upon three important theories relating to social work and the social environment. Eriksonian theory, role theory and family systems theory have crucial aspects in understanding a person’s development. Eriksonian theory brings a positive outlook about people’s ability to change, the belief that clients have a sense of good judgment to do w ell and succeed. Erikson believed that if children had a healthier ego, the more driven they are to move on to the next sageRead MoreFamily Systems Theory954 Words   |  4 PagesAccording to Richard Charles (2001) â€Å"the effectiveness of family systems theory rests not much on empirical research but on clinical reports of positive treatment outcomes, the personal benefits experienced by the families that underwent this kind of treatment, and the elegance of Bowen’s theory† (p. 279). Bowen’s family systems theory views the family as an emotional unit and is a theory of human behavior. Systems thinking are used to describe the complex interactions in the unit. However, theRead MoreFamily Analysis : Family System Theory3709 Words   |  15 Pages Family Approach Research Paper Jamechya Carter Duncan Dr. Jill Joyce Marriage and Family Counseling October 7th, 2014 PART I: LITERATURE REVIEW After a thorough review of the textbook and the course material, the specific family system approach that I choose to explore is the Bowenian Approach for this literature review. This specific family system approach is also known as the Bowen Family System Theory as well (D.V. Papero, 2006). The Bowen Family System Theory was established by MurrayRead MoreFamily Crucible Family Systems Theory1249 Words   |  5 Pagespaper will use the book The Family Crucible to demonstrate the authors’ family systems approach to therapy. Narrative theory is compared and contrasted with family systems theory, and is ultimately integrated into my own theoretical foundation for practice as a social worker. 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Attachment theory and Family Systems theory relates to the issues that arise when a parent is incarcerated. Attachment theory is based on the idea that children’s sense of contingent on the relationships formed with their caregivers. How assured they are in this security predicts the their development of cognitive and social skills continuing into adulthood (Makariev Shaver, 2010). Family systems theory explains how everyday functioning develops, either

Pseudoscience Detective or Fictional - 700 Words

The Scientific Americanâ„ ¢ defines pseudoscience as â€Å"a practice or belief that is known as scientific, but otherwise does not follow an acceptable scientific method, lacks subsidiary evidence or credibility, cannot be consistently tested, or lacks scientific standing.† When studying science, a key to finding â€Å"good† science is to make sure it is logical, based on facts and data, not opinions. Pseudoscience tends to appear more in the movie Sherlock Holmes by showcasing the unusual scientific theories used in the film by Holmes and Watson. Many evolutionary biologists and creationists argue over the facts displayed in the movie in order to prove both of their beliefs. â€Å"Once you eliminate the impossible, whatever remains, no matter how improbable, must be the truth.† (Holmes) Personally, I do not agree with this statement and I believe it follows pseudoscience. Whatever remains does not necessarily need to be the truth. If there is no scientifical proof, it does not follow scientific methods. Many scientists actually use quotes from Sherlock Holmes to win arguments. To me, this is absolutely ridiculous. They actually claim that these statements are coming from a place of logical certainty. How is that possible if they do not take into account that Sherlock Holmes is a fictional character and do not question his scientific reasoning? In 2005, scientific experts actually cited quotes from Sherlock Holmes in order to support their case against the Dover Area School

Ideology of Pakistan Free Essays

Definition of Ideology: Science of ideas, visionary speculations, and manner of thinking, characteristic of a class or individual, ideas on the basis of some economic, social or political theory or system is called Ideology. It contains those ideals, which a nation strives to accomplish in order to bring stability to its nationhood. Defining ideology, George Lewis say, â€Å"Ideology is a plan or program which is based upon philosophy† Ideology of Pakistan: Pakistan is an ideological state and the ideology of Pakistan is an Islamic ideology. We will write a custom essay sample on Ideology of Pakistan or any similar topic only for you Order Now Its basic principle being The only sovereign is Allah: Islam acted as a nation building force before the establishment of Pakistan. Ideology of Pakistan basically means that Pakistan should be a state where the Muslims should have an opportunity to live according to the faith and creed based on the Islamic principles. They should have all the resources at their disposal to enhance Islamic culture and civilization. Quaid-e-Azam said Pakistan was created the day the first Indian national entered the field of Islam. From the above statement, it is clear that Ideology of Pakistan is an Islamic one. Two Nation Concepts: The fundamental concept of Ideology is that Muslims should get a separate identity. They should have a separate state where they could live according to Islamic rules and principles, profess their religion freely and safeguard Islamic tradition. On one occasion Quaid-e-Azam said, The Muslims demand Pakistan where they can rule in accordance with their own system of life, their cultural development, their traditions and Islamic laws. Thus, this fundamental concept of Ideology led to the concept of two nations in the Sub Continent and resulted in the formation of Pakistan. Elements of Ideology of Pakistan: 1. Hindus and Muslims belong to two different religious philosophers, social customs, and literatures. They belong to two different civilizations which are based mainly on conflicting ideas and conceptions. Therefore, Muslim nation demanded a separate homeland where they could have the freedom to practice their religion and live their lives as free individuals of an independent country. There are five principles/elements of the ideological foundation of Pakistan. 1. Islam 2. Two Nation Theory 3. Territorial Land 4. Democratic System 5. Urdu Language 1. Islam, a Nation-Building Force: Pakistan came into being on the basis of Islam. It was only Islam, which galvanized Muslims and lined them up behind Muslim League. Other factors, political and economic ones, also played some part in uniting Muslims to struggle for Pakistan but Islam was the preponderant factor as it serves as a cementing force for Muslim society and is the primary link between Muslims the world over. Everything else follows Islam. The entire struggle of the Muslims of the subcontinent was to have a state where they could freely maintain their Islamic entity. No other factor was so clear and intelligible for Muslim masses. Muslims gradually developed a national consciousness in the Indo-Pakistan subcontinent; they collectively struggled for the right of self-determination and the establishment of an independent homeland to be carved out from those territories where they constituted majorities where Islam could be accepted as the ideal pattern for the individual’s life. They eventually secured what they wanted. Hence, the historical fact which could not be denied is that the formation of the Muslim nation preceded the demand for a homeland. Pakistan itself did not give birth to any nation; on the contrary, the Muslim nation struggled for and brought Pakistan into being. Quaid-e-Azam said, We do not demand Pakistan simply to have a piece of land but we want a laboratory where we could experiment on Islamic principles. Islamic ideology is not merely a matter of belief, dogma and ritual. It is a religion in the wider sense of the word. It is a way of life, a whole complex of social and moral norms entwined with theological metaphysics. The fundamental teachings of Islam are universally accepted. Belief in God, finality of prophet-hood, human rights and social justice, management of affairs through consensus, moral values of charitableness, tolerance and universal brotherhood; these are sonic of the cardinal principles enshrined by the Quran and Sunnah. The only force which keeps Muslim nation united is Islam which is the ideological foundation of Pakistan. 2. Two-Nation Theory: The Two Nation Theory was the basis of struggle for creation of Pakistan. It implies that Muslims of Subcontinent were a nation quite distinct and separate from the Hindus. They in spite of living together for centuries could not forget their individual cultures and civilization. Sir Syed Ahmed Khan was the first to give the wake up call and decided to prepare Muslims to fight the advertisity with similar weapons – modern education and knowledge, employed for domination. With him, his Aligarh Movement, his books and magazine Tahzibul Akhlaq, he started an awareness movement. He prepared the ground for uniting and galvanizing Muslim community of the subcontinent. His colleagues including Nawab Mohsinul Mulk and others created conditions which led to the establishment of All-India Muslim League in Dhaka in 1906, a landmark in the history of Pakistan Movement. On March 22, 1940 in his presidential address to the All-India Muslim League Lahore session, the founder of Pakistan Muhammad Ali Jinnah made it plain that, The Hindus and the Muslims belong to two different religious philosophies, social customs and literature. They neither intermarry, nor interline together, and indeed they belong to two different civilizations which are based mainly on conflicting ideas and conceptions. This was not a matter of mere hair-splitting but an everyday fact of life, which one cannot fail to feel in almost every sphere of human activity. This then is the crux and substance of the Two Nation Theory, which formed the basis of British India’s partition in two independent Hindu and Muslim States. The Hindu majority areas of India formed India and the Muslims majority regions came together under the unique name of Pakistan. On the same premises Quaid-e-Azam dismissed the wishes of the Hindu and the British colonialists for a joint Hindu Muslim nationhood as a pipe dream. With single-minded devotion be fought against this menace and succeeded in getting the idea of a separate Muslim identity recognized. In the 28th Annual Session of the Muslim League in 1941 in Madras, Quaid-e-Azam formally declared this objective as the ideology of the Muslim League. It is this very ideology which is the second important ingredient of ideology of Pakistan. . Territorial Land: Amongst constitutes of ideology of Pakistan, land is the third important element. A piece of land was necessary for the existence, stabilization and promotion of Islamic ideology as soul requires body. Quaid-e-Azam said in his address to Punjab Muslim Students Federation in March 1941, Nothing would be achieved simply by raising slogans for nation. We are one nation and the nation cannot survive in the air, it requires an independent land to settle where it can rule and our demand is the same. However, All-India Muslim League demanded a separate homeland constituting the areas in which the Muslims are numerically in a majority such as in the North-Western and Eastern zones of India on March 23, 1940. With Jinnah’s untiring efforts, indomitable will, and dauntless courage, he united the Indian Muslims under the banner of the Muslim League and carved out a homeland for them within 7 years, despite stiff opposition from the Hindu Congress and the British Government. 4. Democratic System: In an Islamic state, all the affairs are decided on the basis of Shariat (Democracy). In other words, the entire social, economic, political and the cultural affairs are operated on the basis of mutual consensus and Islamic democracy. The same system has also been referred in Surah Al-Imram, Muhammad (P. B. U. H) used to operate all the state affairs after discussing with his Sahabas (companions), when this questions rose that what would be the system of government in Pakistan, it should, no doubt, be Islamic. Islamic system of government is Islamic democracy or system of Shariat. Creation of Pakistan is the glorious example of ijma-e-ummat (national consensus). At the time of establishment of Pakistan, referendum was held in all the Muslim majority provinces to take their consent to the included in Pakistan. Sharai system of state, therefore, is the fifth ingredient of Pakistan. 5. Urdu Language: Language is not a fundamental characteristic of a nation, but still remains one of the features by which a nation may be distinguished or one of the grounds on which nationalism may be founded. In the sub-continent, Urdu was considered to be the language of Muslims and Hindi to the Hindus. During the last days of the Muslim rule, Urdu emerged as the most common language of the northwestern provinces of India. It was declared the official language, and all official records were written in this language. In 1867, some prominent Hindus started a movement in Banaras in which they demanded the replacement of Urdu with Hindi, and the Persian script with the Deva Nagri script, as the court language in the northwestern provinces. The reason for opposing Urdu was that the language was written in Persian script, which was similar to the Arabic Script, and Arabic was the language of the Quran, the Holy Book of the Muslims. The movement grew quickly and within a few months spread throughout the Hindu population of the northwestern provinces of India. This situation provoked the Muslims to come out in order to protect the importance of the Urdu language. The opposition by the Hindus towards the Urdu language made it clear to the Muslims that Hindus were not ready to tolerate the culture and traditions of the Muslims. So Muslims also began to think about establishing a political party of their own for their survival and centralizing their efforts to have their rights. Consequently, All India Muslim League was established in December 30, 1906. The Urdu-Hindi controversy completely altered Sir Syed’s point of view. He had been a great advocate of Hindu-Muslim unity but after this event he put forward the Two-Nation Theory, predicting that the differences between the two groups would increase with the passage of time and the two communities would not join together in anything wholeheartedly. Maulvi Abdul Haque aptly said, Urdu is the first brick in the foundation of Pakistan. Importance of Ideology in National Life: Ideology is a motivating force for a nation, which is striving hard to bring stability and homogeneity to its nation hood. It provides the binding force to the scattered groups in a society and brings them close to each other on a common platform. Ideologies impel their adherence to follow a joint linked action for the accomplishment of their goal. Ideologies give shape to the revolutions and create new cultures and civilizations. They stress on their adherents to insist on the realization of their ideal through total transformation of society. Conclusion: The fundamental concept of the ideology of Pakistan is that Muslims are separate nation having their own culture, literature, religion and way of life. They cannot be merged in any other nation. They should be able to develop their culture and religious traditions in an Islamic State and they should be able to create a true Islamic society for themselves. Thus the ideology of Pakistan which developed through the period of Mohammad Bin Qasim and others and followed by political leaders like Quaid-e-Azam was materialized in 1947. How to cite Ideology of Pakistan, Papers

The Gods Essays - Conceptions Of God, Aristotle, Unmoved Mover

The Gods In today's times, religion is something that much of the world's population believes in. Gods, whether people believe in one or many, are seen as superior beings in which we can worship. However, I have recently learned a new way in seeing Gods from the viewpoint of Aristotle. "Whatever is in motion is moved by some cause. If the moving cause is itself in motion, then it must be moved by some other cause...the nature of every natural object is an unmoved mover...each eternal unmoved mover is a god" (Robinson, 52). As stated in the text, this is how Timothy Robinson sums up Aristotle's view of a god. In other words, he is saying that everything is in motion, and that motion is eternal. That eternal motion has a cause, and that cause has a cause, which is moved by an unmoved mover. This unmoved mover, or cause, is seen as a god. For Aristotle, Gods are not religious the way that we see them. For him, they are the most valuable things, next to metaphysics and The Soul. Aristotle feels that he needs the Gods to exist because the whole notion of them are a scientific problem, prior to the 1600's. The question always was, What keeps the universve running? He needs an answer to this so the Gods play that role, they function as an explanation. Before the 1600's, the earth was seen to be the center of the universe. All around the earth was spherical and stationary, in other words, nothing rotated. The planets and the moon are within the spherical shape, as well as the "sphere of the fixed stars." All of the items in the sky remain fixed with the exception of the five planets, Mercury, Venus, Mars, Jupiter, and Saturn. Each night the planets move slightly, which is the motion of the spheres that you want to know about. How the Gods move the spheres is the question. What exactly are the Gods? Aristotle explains them as being eternal but not a physical or material thing. The only type of thing that can be this is a pure form without matter. This is why the notion of the Gods is very non-Aristolian, because his whole concept is a combination of both form and matter. However, the Gods are seen as pure form without matter. The Gods do not chase motion in the way that we would think, a pushing motion. Instead, the planets move out of desire for the Gods. In other words, when I am hungry and I see food, I go to the food, I am driven to the food. So, the Gods are an object of desire for the platnest. The nature of the planets is to move out of desire to the Gods, they have a desired cause. The Gods are in a way perfect, however, not in the way that we see perfect. They are pure form, eternal, unchanging and the plantest move out of desire to imitate this perfection. Moving for the plantest is their way of expressing their desire to imitate this perfcetionl.