Ancient Nepal, ca. 500 B.C.-A.D. 700

Ancient Nepal, ca. 500 B.C.-A.D. 700 Neolithic tools found in the Kathmandu Valley indicate that people were living in the Himalayan region in the distant past, although their culture and artifacts are only slowly being explored. Written references to this region appeared only by the first millennium B.C. During that period, political or social groupings in Nepal became known in north India. The Mahabharata and other legendary Indian histories mention the Kiratas (see Glossary), who still inhabited eastern Nepal in 1991. Some legendary sources from the Kathmandu Valley also describe the Kiratas as early rulers there, taking over from earlier ​Gopals or Abhiras, both of whom may have been cowherding tribes. These sources agree that an original population, probably of Tibeto-Burman ethnicity, lived in Nepal 2,500 years ago, inhabiting small settlements with a relatively low degree of political centralization. Monumental changes occurred when groups of tribes calling themselves the Arya migrated into northwest India between 2000 B.C. and 1500 B.C. By the first millennium B.C., their culture had spread throughout northern India. Their many small kingdoms were constantly at war amid the dynamic religious and cultural environment of early Hinduism. By 500 B.C., a cosmopolitan society was growing around urban sites linked by trade routes that stretched throughout South Asia and beyond. On the edges of the Gangetic Plain, in the Tarai Region, smaller kingdoms or confederations of tribes grew up, responding to dangers from larger kingdoms and opportunities for trade. It is probable that slow and steady migration of Khasa (see Glossary) peoples speaking Indo-Aryan languages were occurring in western Nepal during this period; this movement of peoples would continue, in fact, until modern times and expand to include the eastern Tarai as well. One of the early confederations of the Tarai was the Sakya clan, whose seat apparently was Kapilavastu, near Nepals present-day border with India. Their most renowned son was Siddhartha Gautama (ca. 563-483 B.C.), a prince who rejected the world to search for the meaning of existence and became known as the Buddha, or the Enlightened One. The earliest stories of his life recount his wanderings in the area stretching from the Tarai to Banaras on the Ganges River and into modern Bihar State in India, where he found enlightenment at Gaya still the site of one of the greatest Buddhist shrines. After his death and cremation, his ashes were distributed among some of the major kingdoms and confederations and were enshrined under mounds of earth or stone called stupas. Certainly, his religion was known at a very early date in Nepal through the Buddhas ministry and the activities of his disciples. continues... Glossary KhasaA term applied to the peoples and languages in the western parts of Nepal, closely related to the cultures of northern India. KirataA Tibeto-Burman ethnic group inhabiting eastern Nepal since before the Licchavi Dynasty, just prior to and during the early years of the Christian era. The political struggles and urbanization of north India culminated in the great Mauryan Empire, which at its height under Ashoka (reigned 268-31 B.C.) covered almost all of South Asia and stretched into Afghanistan in the west. There is no proof that Nepal was ever included in the empire, although records of Ashoka are located at Lumbini, the Buddhas birthplace, in the Tarai. But the empire had important cultural and political consequences for Nepal. First, Ashoka himself embraced Buddhism, and during his time the religion must have become established in the Kathmandu Valley and throughout much of Nepal. Ashoka was known as a great builder of stupas, and his archaic style is preserved in four mounds on the outskirts of Patan (now often referred to as Lalitpur), which were locally called Ashok stupas, and possibly in the Svayambhunath (or Swayambhunath) stupa. Second, along with religion came an entire cultural style centered on the king as the upholder of dharma, or the cosmic law of the universe. This political concept of the king as the righteous center of the political system had a powerful impact on all later South Asian governments and continued to play a major role in modern Nepal. The Mauryan Empire declined after the second century B.C., and north India entered a period of political disunity. The extended urban and commercial systems expanded to include much of Inner Asia, however, and close contacts were maintained with European merchants. Nepal was apparently a distant part of this commercial network because even Ptolemy and other Greek writers of the second century knew of the Kiratas as a people who lived near China. North India was united by the Gupta emperors again in the fourth century. Their capital was the old Mauryan center of Pataliputra (present-day Patna in Bihar State), during what Indian writers often describe as a golden age of artistic and cultural creativity. The greatest conqueror of this dynasty was Samudragupta (reigned ca. 353-73), who claimed that the lord of Nepal paid him taxes and tribute and obeyed his commands. It still is impossible to tell who this lord may have been, what area he ruled, and if he was really a subordinate of the Guptas. Some of the earliest examples of Nepalese art show that the culture of north India during Gupta times exercised a decisive influence on Nepali language, religion, and artistic expression. Next: The Early Kingdom of the Licchavis, 400-750The River System In the late fifth century, rulers calling themselves Licchavis began to record details on politics, society, and economy in Nepal. The Licchavis were known from early Buddhist legends as a ruling family during the Buddhas time in India, and the founder of the Gupta Dynasty claimed that he had married a Licchavi princess. Perhaps some members of this Licchavi family married members of a local royal family in the Kathmandu Valley, or perhaps the illustrious history of the name prompted early Nepalese notables to identify themselves with it. In any case, the Licchavis of Nepal were a strictly local dynasty based in the Kathmandu Valley and oversaw the growth of the first truly Nepalese state. The earliest known Licchavi record, an inscription of Manadeva I, dates from 464, and mentions three preceding rulers, suggesting that the dynasty began in the late fourth century. The last Licchavi inscription was in A.D. 733. All of the Licchavi records are deeds reporting donations to religious foundations, predominantly Hindu temples. The language of the inscriptions is Sanskrit, the language of the court in north India, and the script is closely related to official Gupta scripts. There is little doubt that India exerted a powerful cultural influence, especially through the area called Mithila, the northern part of present-day Bihar State. Politically, however, India again was divided for most of the Licchavi period. To the north, Tibet grew into an expansive military power through the seventh century, declining only by 843. Some early historians, such as the French scholar Sylvain LÃ ©vi, thought that Nepal may have become subordinate to Tibet for some time, but more recent Nepalese historians, including Dilli Raman Regmi, deny this interpretation. In any case, from the seventh century onward a recurring pattern of foreign relations emerged for rulers in Nepal: more intensive cultural contacts with the south, potential political threats from both India and Tibet, and continuing trade contacts in both directions. The Licchavi political system closely resembled that of northern India. At the top was the great king (maharaja), who in theory exercised absolute power but in reality interfered little in the social lives of his subjects. Their behavior was regulated in accordance with dharma through their own village and caste councils. The king was aided by royal officers led by a prime minister, who also served as a military commander. As the preserver of righteous moral order, the king had no set limit for his domain, whose borders were determined only by the power of his army and statecraftan ideology that supported almost unceasing warfare throughout South Asia. In Nepals case, the geographic realities of the hills limited the Licchavi kingdom to the Kathmandu Valley and neighboring valleys and to the more symbolic submission of less hierarchical societies to the east and west. Within the Licchavi system, there was ample room for powerful notables (samanta) to keep their own private armies, ru n their own landholdings, and influence the court. There was thus a variety of forces struggling for power. During the seventh century, a family is known as the Abhira Guptas accumulated enough influence to take over the government. The prime minister, Amsuvarman, assumed the throne between approximately 605 and 641, after which the Licchavis regained power. The later history of Nepal offers similar examples, but behind these struggles was growing a long tradition of kingship. The economy of the Kathmandu Valley already was based on agriculture during the Licchavi period. Artworks and place-names mentioned in inscriptions show that settlements had filled the entire valley and moved east toward Banepa, west toward Tisting, and northwest toward present-day Gorkha. Peasants lived in villages (grama) that were administratively grouped into larger units (dranga). They grew rice and other grains as staples on lands owned by the royal family, other major families, Buddhist monastic orders (sangha), or groups of Brahmans (agrahara). Land taxes due in theory to the king were often allocated to religious or charitable foundations, and additional labor dues (vishti) were required from the peasantry in order to keep up irrigation works, roads, and shrines. The village head (usually known as pradhan, meaning a leader in family or society) and leading families handled most local administrative issues, forming the village assembly of leaders (panchalika or grama pancha). This ancient history of localized decision making served as a model for late twentieth-century development efforts. The River System of Nepal One of the most striking features of present-day Kathmandu Valley is its vibrant urbanism, notably at Kathmandu, Patan, and Bhadgaon (also called Bhaktapur), which apparently goes back to ancient times. During the Licchavi period, however, the settlement pattern seems to have been much more diffuse and sparse. In the present-day city of Kathmandu, there existed two early villagesKoligrama (Village of the Kolis, or Yambu in Newari), and Dakshinakoligrama (South Koli Village, or Yangala in Newari)that grew up around the valleys main trade route. Bhadgaon was simply a small village then called Khoprn (Khoprngrama in Sanskrit) along the same trade route. The site of Patan was known as Yala (Village of the Sacrificial Post, or Yupagrama in Sanskrit). In view of the four archaic stupas on its outskirts and its very old tradition of Buddhism, Patan probably can claim to be the oldest true center in the nation. Licchavi palaces or public buildings, however, have not survived. The truly impor tant public sites in those days were religious foundations, including the original stupas at Svayambhunath, Bodhnath, and Chabahil, as well as the shrine of Shiva at Deopatan, and the shrine of Vishnu at Hadigaon. There was a close relationship between the Licchavi settlements and trade. The Kolis of present-day Kathmandu and the Vrijis of present-day Hadigaon were known even in the Buddhas time as commercial and political confederations in north India. By the time of the Licchavi kingdom, trade had long been intimately connected with the spread of Buddhism and religious pilgrimage. One of the main contributions of Nepal during this period was the transmission of Buddhist culture to Tibet and all of central Asia, through merchants, pilgrims, and missionaries. In return, Nepal gained money from customs duties and goods that helped to support the Licchavi state, as well as the artistic heritage that made the valley famous. Data as of September 1991 Next: The River System of Nepal Nepals Climate | Chronology | Historical Setting Nepal can be divided into three major river systems from east to west: the Kosi River, the Narayani River (Indias Gandak River), and the Karnali River. All ultimately become major tributaries of the Ganges River in northern India. After plunging through deep gorges, these rivers deposit their heavy sediments and debris on the plains, thereby nurturing them and renewing their alluvial soil fertility. Once they reach the Tarai Region, they often overflow their banks onto wide floodplains during the summer monsoon season, periodically shifting their courses. Besides providing fertile alluvial soil, the backbone of the agrarian economy, these rivers present great possibilities for hydroelectric and irrigation development. India managed to exploit this resource by building massive dams on the Kosi and Narayani rivers inside the Nepal border, known, respectively, as the Kosi and Gandak projects. None of these river systems, however, support any significant commercial navigation facility. R ather, the deep gorges formed by the rivers represent immense obstacles to establishing the broad transport and communication networks needed to develop an integrated national economy. As a result, the economy in Nepal has remained fragmented. Because Nepals rivers have not been harnessed for transportation, most settlements in the Hill and Mountain regions remain isolated from each other. As of 1991, trails remained the primary transportation routes in the hills. The eastern part of the country is drained by the Kosi River, which has seven tributaries. It is locally known as the Sapt Kosi, which means seven Kosi rivers (Tamur, Likhu Khola, Dudh, Sun, Indrawati, Tama, and Arun). The principal tributary is the Arun, which rises about 150 kilometers inside the Tibetan Plateau. The Narayani River drains the central part of Nepal and also has seven major tributaries (Daraudi, Seti, Madi, Kali, Marsyandi, Budhi, and Trisuli). The Kali, which flows between the Dhaulagiri Himal and the Annapurna Himal (Himal is the Nepali variation of the Sanskrit word Himalaya), is the main river of this drainage system. The river system draining the western part of Nepal is the Karnali. Its three immediate tributaries are the Bheri, Seti, and Karnali rivers, the latter being the major one. The Maha Kali, which also is known as the Kali and which flows along the Nepal-India border on the west side, and the Rapti River also are considered tributaries of the Karnali. Data as of September 1991 Nepals Climate | Chronology | Historical Setting

Sustainability Essay Example | Topics and Well Written Essays - 2000 words

Sustainability - Essay Example ..7 SUSTAINABILITY†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.8 REFERENCES†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦..9 FIGURE†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦PAGE # Fig 1†¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦Ã¢â‚¬ ¦.6 INTRODUCTION:- There are extensive pressures on the nations to meet the water demands according ly because of international conflicts, economic crisis, poverty, and water availability etc. PCA states that only 0.3 percent of total water is can be used for drinking purposes (PCA, 2005).Global issues stated from the report that 1.1 billion people in developing countries having inadequate access to water (Global issues, 2010). Not only a management that is expert in the level is required but along with it there is a need to use alternatives water resources for the future water use that is affordable and even if it is not, then external funding for the transfer of the water is required. It tells us that sea water can be used in the developing countries for the different water use requirements. Although the water treatment for the sea water is not an easy task, but still it can be used as an alternative water source. Still the transferring of sea water to different parts of the developing countries could be costly, and extensive water supply engineering is required and a need to ma nage these water storage and transport facilities is a matter of cost and debate. National geographic society states that if water source is not within one kilometer range then per capita consumption drops to 5 liters/person (National Geographic News, 2003). The sea water hence could be used as a water resource in the developing countries, but along with this intervention, the need to recycle the sea water must also be taken into consideration. Specially for domestic purposes it could be used as a good alternatives source, but for drinking it depends on the area and geography, that either other clean drinking water resources are present in the country or not. The sea water could be used after the treatments such as distillation, electrolysis, and reverse osmosis. The countries such as Pakistan, Africa, India, Srilanka, Nepal, Srilanka, Bangladesh, Kenya, South Africa are the countries that are exposed with the sea water and these nations has from little to extensive problems of wate r scarcity or water quality. There is a need to design the treatment plants for sea water purification, the water transport facility, water supply engineering to closely related areas, and the reservoirs for containment. Houston news states that non-profit organization brings ways to solve the problems of third world countries (Houston News, 2011). Also Life Science states that 15000 desalination plants are there in the world working and more with cheaper costs are estimated (Life science, 2011). SPECIFICATION:- These are the stated initial design specifications that are important for the project to be implemented. Rough design requirements for the

Homework Assignment Example | Topics and Well Written Essays - 500 words - 10

Homework - Assignment Example In investigating measles, epidemiologists embark on various strategic steps that enable them get information. The first step involves preparation for fieldwork which entails getting the right tools, information, support staff and personal arrangements. Information on measles can be obtained from past research on measles (Bystrianyk & Humphries 2013). Additionally, the epidemiologist should delegate roles and responsibilities at this stage of investigations. The second step should be verification that the suspected disease exists. Besides, they ought to establish whether there is an outbreak. Before one decides whether there is an outbreak, they have to determine the number of cases that are expected from an area within a given period. In determining the number of measles cases, for example, one can use the health department surveillance records. The records help determine whether there is an epidemic. Finally, it is important to do a prior investigation before the actual investigatio n. For instance, one can visit some of the children suffering from measles and try to get useful information on the condition. Furthermore, once the data has been collected a measles outbreak should be characterized by place, time and person. This technique is called descriptive epidemiology because it deals with description of what has occurred in the population being studied. This description allows one to evaluate the outbreak on what is recognized about the disease and develop causal hypothesis. These hypotheses can be tested using analytic epidemiology technology. Analytic epidemiology has two components, the cohort and the case-control studies. They help in developing the null and the alternative hypotheses. These hypotheses are later refined after carrying out additional epidemiological study (Bystrianyk & Humphries 2013). The hypothesis is then used in developing and implementing of control measures. Finally, the findings should be presented to bodies such as the

Marketing Islamic Travel Destinations A Religious Perspective Tourism Essay

Marketing Islamic Travel Destinations A Religious Perspective Tourism Essay Literature on tourism and destination marketing research is rich with key themes which seek to explain why people travel and select specific destinations. Many of the studies are based on the theory of pull and push motivations. The theory posits that tourists are pushed by internal desires or emotional factors to travel as well as pulled by external factors in the form of the attributes of various destinations. While many studies have been conducted to investigate the various types of destination attributes, there has been a lack of research on the religious attributes of the destination and its impact on tourists choice as well as satisfaction. Moreover, when it comes to Islamic religious attributes, the lack of study is more noticeable and profound. The objective of this study is to investigate whether there exists a basis for segmenting the tourism market by Islamic religious attributes through studying the views and opinions of tourists visiting Malaysia. 2. Significance of the Study The Muslim tourism segment may consider a target for destination marketers. Assuming religion represents one of important factors in the decision-making process in regards to travel destinations(Collins Tisdell, 2002), it is important to ensure that Islamic religious attributes are available in those destinations. This may lead to tourist satisfaction as well as encourage multiple return visits. Muslims are well-ordered to follow Islamic teachings which directly and indirectly impact on their decisions concerning leisure and travel plans (Hamira Henderson, 2009). In this regard plans to market destinations for Muslim tourists should be guided by Shariah (Islamic code of life) rules specifically those that pertain to tourism activities. In recent years, it has been observed that there is a growing interest in new tourism concepts such as Islamic tourism. Another concept is Halal hospitality which is akin to the concept of Halal food, a concept already recognized in many countries including those in the Middle East(WTM, 2007). Newspaper articles consider this to be a new phenomenon in the United Arab Emirates and Middle Eastern countries. Halal tourism has attracted many tour packages entirely based on what they term Islamic culture (Javed, 2007) which is defined as a type of religious tourism which is in conformity with Islamic teachings regarding behaviourisms, dress, conduct and diet (WTM, 2007). Heyers (2008) elaboration on the rapid large-scale development of Shariah-compliant hotels is but another expression of the existing trends towards increased Islamisation of activities which in the past focused more on banking, insurance and finance. Thus, tourism is generally encouraged by Islamic law as following the re ligion entails etiquettes, mannerisms, rules and regulations regarding conduct, dress, food, and prayer(Hamira Henderson, 2009). Halal tourism operators target families from the Gulf region known for their conservative interpretation of the teachings of Islamic Shariah. The World Travel Market Report (2007) shows that Halal tourism has the potential to develop into a resilient market. Promising market potentialities cause it to be targeted by industry operators and market researchers. Focus on this market is further increased by a forecasted increase in growth whereby tourist income for the Middle East is expected to grow 108% to a staggering US$ 51 billion while domestic tourism is expected to grow by 82% to reach US$24 Billion by 2011. Much of the forecasted growth is due to increased numbers of Middle Eastern tourists which underlines the need for tailored Halal tourist packages offering services catering to Muslim needs. The negative side of western tourism causing Halal tourism to be increasingly popular among Muslims is issues which have a negative impact on the Muslim community such as the consumption of alcohol, prostitution, inappropriate dressing, kissing in public and open affection between sexes in public (Sindiga, 1996). However, non-Muslim countries continue to attract Muslim families, including those from the Gulf region interested in visiting attractions such as nature parks as these comply with Islamic Shariah. In response to this the current study is an attempt to greater understand the new concept of Halal tourism. Muslims constitute a global market of 1.82 billion potential customers (Muslim population worldwide, 2009). Islamic religious attributes are bound to be very important considerations when a Muslim decides to travel abroad. Given the potential problems expected from non-Halal tourism, the Muslim tourist may decide not to travel to a particular destination due to the absence of these attributes. According to Uysal et al. (2008, p. 413) a study of a the particular attributes of any given destination would provide clues and/or insights that destination marketers could use in developing and promoting their tourism destinations. Bogari et al.(2004) claim that destination attributes and issues pertaining to Islamic culture were not sufficiently covered by researchers. In effect, the study focuses in the Islamic attributes of destinations which could be used as a base to attract Muslim tourists in destination marketing programs. The marketing of Islamic destinations is certainly not an easy task(Henderson, 2008b) because of the variance between the demands of western tourists and the Islamic teachings. Therefore, exploring Islamic attributes may help destination marketers to tailor products and services that satisfy Muslim tourists in addition to using them in promotional programs. In addition, this study attempts to offer insights into the tourism expectations and experiences of followers of the Islamic religion. Muslim tourists could be influenced by religious aspects in their destination choice. Thus, the objective of this study is to explore which Islamic attributes of destinations such as worship facilities and Halal food that may be important to the Muslim tourist; especially in the Muslim world. 3. Literature review: Religion plays a large influence on many peoples behaviour as customers (Essoo Dibb, 2004). In the context of tourism, religion may influence the choice of destination and tourists product preferences(Adi Ron, 2008). According to Poria et al. (2003), the effects of religious belief on behaviour come from two main sources First, there are the yes and nos, dos and donts of a persons religion which are to be observed. Examples consist of the religious rules prohibiting Muslims from consuming pork, or Hindus from consuming beef. The second means by which behaviour is influenced is the fact that religion shapes the culture, attitudes and values of society. This is supported by Grigg (1995) whose research provides evidence on the influence of religion and religiosity on dietary habits. Further support is found in Essoo and Dibb (2004) who demonstrated the influence of religion on consumer behaviour by identifying the differences in consumer spending between Muslims and Hindus. Although the relationship between tourism and religion has been addressed in the literature on tourism, there remains a shortage of theoretical publications in the area of tourism in the context of Islam. Religion and religiosity are acknowledged factors influencing behaviour according to various social settings. In spite of this widely acknowledged fact, research that explores relationships between religion, behaviour and tourist destination choice remains highly limited (Adi, 2006; Adi Ron, 2008; Din, 1989; Fleischer, 2000; Howe, 2001; Poria et al., 2003; Rinschede, 1992). Din (1989) argues that social scientists have tended to overlook the importance of religion in tourism studies. Its importance is emphasized by Adi and Ron (2008) who underline the general importance of the relationship between tourism and religion. For this reason Heo et al. (2004) recommend more related studies that identify and discuss special tourist requirements and preferences. Although neglecting to menti on religion specifically, Fang et al. (2008) conclude that tourists are more likely to choose destinations believed to best satisfy tourist push needs and preferred destination attributes. Studies conducted in this area include Adi (2006) which investigates the religious needs of Christian tourist in the hospitality industry and Fleischer and Nitzav (1995) which investigates the religious needs of Christian pilgrims in the tourism industry. Likewise Hoffmann (1994 Cited in Adi 2006) conducts research on Jewish ultra-orthodox tourism segment. In addition to this, some papers complement the aforementioned research by discussing the religious requirements in the tourism food sector. For example, Dugan (1994) presents the religious necessities in food supply for Muslim, Christian, Jews, Hindus and Buddhists. When it comes to the relationship between tourism and religion, particularly Islam, the lack of literature is more obvious especially regarding Islamic religious attributes and their impact on tourist needs in general and Muslim tourists in particular. The only studies available typically focus only on the needs of Muslim pilgrims (when they visit Makkah for the Haj) rather than the needs of tourists. However, Adi and Ron (2008) forecast increased number of religiously-minded tourists who join dynamic multipurpose packages especially from developing countries many of which are Muslim countries. 3.1 Religious Attributes What does the term `religious attributes of destinations really mean? There are many aspects that can constitute `religious attributes of destinations. The following sections present the literature on the matter: 3.1.1 Hotels Meeting the Religious Needs of Patrons Additional religious services and provisions in hotels may result in attracting new markets and improved hotel rates (Adi, 2006). A study in Israel conducted by Mansfeld et al. (2000) recommended placing Makkah stickers or `Qibla stickers (stickers with ornamented arrows pointing towards the city of Makkah in Saudi Arabia for prayer directions) as well as placing a copy of the Quran in every room occupied by Muslim visitors. Din (1989) found that hotels in Kuantan, Malaysia catered to Muslim needs in the hospitality industry by requiring first class hotels to provide prayer rooms fully equipped with prayer mats, the Quran, Suruh Yasin, and Tasbih, plus Qibla stickers. Adi (2006) presented a number of suggestions to improve the religion-friendliness of hotels. The suggestions begin by simply providing a bible in hotel rooms along with providing information on religious activities and institutions. This keeps religiously-minded tourists in direct contact with scripture and informed of available services. Employment of Christian workers creates a religious atmosphere in the hotel. The hotel may choose to organize its own religious activities. It should provide a place of worship within the hotel itself or be in close proximity to a church. Christian symbols within a hotel such as a cross and images of the Virgin Mary help to provide a religious environment and dà ©cor. Religious values play a role in catering to religious needs. For example, Collins-Kreiner Kliot (2000) hypothesizes the Protestants need for a bible in hotel rooms based on their belief in direct communication with God. Fleischer (2000) compares between Catholic and Protestant pilgrims in terms of the peculiarities of their tourist needs. The study reveals that Protestants appreciate religious symbols and opt for religious-sensitive tourist packages more so than Catholics. Moreover, Adi (2006) recommended catering to such Christian needs in the hotel room as that may increase the satisfaction of Christian tourists Empirical studies on the impact of catering to Islamic religious needs and the level of satisfaction of Muslim tourists are very few. Some of the studies discuss services of this nature which may include Muslim religious restrictions such as activities of vice and forbidden entry for unmarried couples (Din, 1989; Hamira Henderson, 2009; Henderson, 2003) . They also found that hotels may provide religious information such as the location of nearby mosques or prayer times and nearby Halal restaurants (Henderson, 2003). Furthermore, as Muslims avoid free mixing between the sexes, hotels could offer separate swimming pools and recreational facilities (Al-hamarneh steiner, 2004; Henderson, 2003; Timothy Iverson, 2006). Hashim et al. (2007) suggest that providing Halal food on the hotel menu or information on nearby Halal restaurants would enhance the holiday experience. Timothy and Iverson (2006) also suggest that hotels should educate their staff on cross-cultural communication to all ow them to treat Muslim tourists with respect and consider recruiting religious staff. 3.1.2 Places of worship The five daily prayers are of great importance to practicing Muslims. Therefore, the mosque (a Muslim house of worship) or prayer room is considered to be one of the most crucial facilities for Muslims (Al-hamarneh steiner, 2004; Syed, 2001). Adi (2006) suggests that proximity to a mosque may influence Muslim tourist preferences when making hotel reservations. Mohsin (2005) conducted a study to assess Peninsular Malaysians attitude towards choosing the Northern Territory of Australia for a holiday as a tourism destination and found that Muslim respondents were concerned about the availability of mosques. Mohsin and Ryan (1997) recommend that the ease of access to Islamic services are important when they explored the attitudes of Malaysian and Indonesian business people towards the possibility of holidaying in Australia. It is also suggested that Middle Eastern countries take concrete steps to develop Halal tourism internally by having prayer rooms at tourism sites (WTM, 2007). Syed (2001) also suggested that the availability of mosques at tourist destinations may increase satisfaction levels. The mosque itself may be considered as a tourist attraction if they are unique and outstanding (Henderson, 2003). 3.1.3 Availability of Halal food Dugan (1994) presented findings on food service requirements by Jews, Muslims, Hindus, Buddhists and Christians. Evidence from Browns (1996) ethnographic study shows the influence of religious prohibitions on determining their expectations regarding services provided by a hotel such as appropriate ingredient choice and preparation. This is further supported by Williams (2002) who identified the role of the Jewish Kashrus (Jewish religious requirements) in prohibiting certain foods and regulating compliance procedures for food preparation. For Muslims, the issue is centred on the concept of Halalness. Halal food refers to food that can be lawfully consumed when conditions for Islamic food preparation are met. Food that is unlawful to Muslims includes pork, pork-derived foods including lard and bacon and meat and other products from carnivorous animals or those that feed on carrion. Consumption of any food or drinks with alcoholic content is also prohibited (Dugan, 1994). One important distinguishing feature of the Halal label is that animals must be slaughtered in the name of Allah (God). There are many studies that show the importance of the availability of Halal food to Muslims in choosing their tourist destinations (Adi, 2006; Adi Ron, 2008; Mohsin, 2005; Mohsin Ryan, 1997; Syed, 2001). The importance of this to some Muslims is reflected by the fact that even when served halal food, many are still concerned over whether the food is genuinely halal. Henderson (2003) found that some firms in the Western tourism industry are concerned over this issue. Some Muslims ask about the ingredients the meal is made up of because pork and alcohol in all its many forms are forbidden. Therefore, meals which are provided to Muslim have to be alcohol and pork-free and the utensils have to be uncontaminated by these two elements (Dugan, 1994). Catering to Muslim tourists needs in terms of providing Halal food in any particular destination may increase their overall satisfaction and loyalty. Mansfeld et al. (2000) gives explicit recommendations for providing food which complies with Shariah laws. Therefore, a caterer who is aware on how to satisfy Muslims or who offers religious groups dietary needs will attract more Muslim customers (Dugan, 1994). 3.1.4 Banning of Alcohol Consumption and Gambling According to Islamic Shariah, it is completely forbidden for Muslims to drink or sell alcohol. Muslims are also prohibited from gambling and being involved in the gambling industry. It is stated in Al-Quran: O ye who believe! Intoxicants and gambling, (dedication of) stones, and (divination by) arrows, are an abomination,- of Satans handwork: eschew such (abomination), that ye may prosper. (Al-Quran, 5:90). Moreover the Prophet of Islam, Muhammad (peace be upon him) said: Alcohol is the mother of all evils and it is the most shameful of evils. (Ibn Majah, 2004). It is also not permissible for Muslims to visit places where alcohol is consumed and gambling is practiced (Al-hamarneh steiner, 2004; Din, 1989; Hamira Henderson, 2009; Hashim et al., 2007; Henderson, 2003, 2008a). Muslim countries like Saudi Arabia implement very restrictive policies related to gambling and the sale of alcohol. Other countries are not so restrictive. For example, in most states in Malaysia alcohol is freely available although Muslims can be punished for drinking in public. 3.1.5 Sexual permissiveness The Shariah expressly forbids Muslims from engaging in fornication or adultery. Activities deemed conducive to sexual permissiveness are not allowed to take place in public. This is based on many verses in The Holy Quran including like: Nor come nigh to adultery: for it is a shameful (deed) and an evil, opening the road (to other evils). (Al-Quran, 17: 32). Many Muslim scholars take the view that it is Haram or not permissible to visit, for the sake of tourism, places where sexual permissiveness is rampant. Their opinion is based on the principle that Islam came to impede all roads leading to evil. If some tourist activities result in the facilitation or the commission of sins then it is not permissible for Muslims to be involved in such tourist activities (Rasma, 2008). Most Muslim countries including Malaysia prohibit adultery. The Malaysian licensing policy prohibits prostitution and behaviours such as public or indecent displays of affection (Din, 1989; Hamira Henderson, 2009; Henderson, 2003, 2008a). Moreover, in some Malaysian towns municipal enactments for lodging establishments explicitly forbid unmarried couples from being in close proximity (Din, 1989). Many Muslim authorities frown on tourism in general due to the perception that tourism is associated with sexual permissiveness (Din, 1989). Therefore, some Muslim scholars prohibit sex tourism as practiced by some Arab Muslims from the Middle East in travelling to Europe or Bangkok (Din, 1989). What is more, using sexually provocative images in marketing tourist destinations to Muslim customers is also frowned upon. According to Shariah, promotion techniques must not use sexual appeal in international marketing (Mohammad et al., 2001). Female images are therefore not featured in tourism promotion in some Malaysian states like Terengganu (Henderson, 2003). Mohsin (2005) is of the opinion that the use of sexually provocative images of bikini-clad girls to promote a destination will not attract Muslim tourists. 3.1.6 Dress code According to Shariah Muslim women must not expose their hair and body. The Holy Quran states: O Prophet, tell your wives and daughters and the believing women to draw their outer garments around them (when they go out or are among men). That is better in order that they may be known (to be Muslims) and not annoyedà ¢Ã¢â€š ¬Ã‚ ¦ (Al-Quran, , 33: 59) Men are supposed to cover their thighs (Timothy Iverson, 2006). In deciding tour destinations, Muslims look at the local dress codes in that particular region of the world being considered. Such considerations are to gauge the level of conformity to Islamic dress norms in order to determine if they will or will not be comfortable visiting that particular destination. This is particularly so for Arab tourists who have to observe strict dress codes in their native countries and prefer not to expose themselves and families to environments that may threaten their sense of proper dressing. Hashim et al (2007) demonstrates the Malaysian Tourist Boards awareness of Islamic dress sensitivities by restricting their marketing campaigns to present only traditional Malay Muslim dress codes. Women with headscarves and men wearing Songkoks-a black rimless hat worn by Malay men usually for praying-were depicted on advertising billboards and home pages. Some conservative Malaysian states enforce appropriate dress norms prohibiting people from disturbing cultural norms by wearing revealing clothes such as bikinis. Furthermore, western tourists are expected to adorn the Islamic attire when visiting religious places like mosques (Henderson, 2003). Hamira and Henderson (2009) claim that Shariah laws prohibit improper dressing. Al-Hamarneh and Seiner (2004) assert that considerations of the religious conservatism of any particular region including prescribed dress codes should be respected. Such cultural considerations are expected more so of tourism operators in all aspects of the tourism industry as they are interacting directly and regularly with foreign tourists (Adi Ron, 2008). 4. Methodology The objective of this study is to explore Islamic religious attributes which may be important to Muslim travellers. In order to achieve this objective, focus group discussions (FGD) were conducted and were followed up with interviews to explore opinions and travel experiences in more depth. This combination of the FGD and the interviews has its advantages. Firstly, in identifying a range of Islamic religious attributes from the FGD. Secondly, to explore in depth, by conducting interviews using a relatively wide range of participants in order to discover more Islamic attributes and to check the conclusions with the FGD (Morgan, 1996). The FGD and the interviews are research techniques pertaining to qualitative research (Myers, 2009, p. 121). The aim of the FGD is to collect information through group interaction but the interview is considered an opportunity to discover new information from individuals (Cavana, Delahaye, Sekaran, 2008, p. 138). Semi-structured questions were designed in this study for the purpose of conducting interviews and focus group discussions. Semi-structured questions were designed in this study for the purpose of conducting interviews and focus group discussions. The participants were asked about the Islamic attributes they would require when traveling in a Muslim country or a non Muslim country. They were then asked specifically about these attributes when visiting Muslim countries. This was followed by probing questions that sought to explore in detail specific attributes generated from FGDs such as access to worship facilities, availability of Halal food, services provided in hotels, and morality. Two focus group discussions were conducted in June 2009. The participants of these focus groups were international PhD students currently studying in Malaysia in different areas of research. The participants of FGD1 consisted of eight males from Saudi Arabia, Palestine, Mauritania, Oman, Jordan, Yemen, Egypt and Sudan. The duration of FGD1 was one and a half hours. The participants of FGD 2 consisted of seven females from Egypt, Libya, Yemen, Nigeria, Oman, Turkey, and Algeria. The duration of FGD 2 was one hour and fifteen minutes and the participants did not agree to record the session digitally. The reason for this may be culturally related. All FGD participants had overseas travel experience for various purposes such as tourism, business, learning, and visiting friends. A total of 53 interviews were conducted with tourists in Kuala Lumpur, the capital city of Malaysia; 27 interviews in July 2009 and 26 interviews in October 2009. Thirty of the interviewees were males, and twenty three were females. Only those who professed to be Muslims were selected. 38 tourists did not accept to be interviewed. The duration of most interviews was between 35 to 45 minutes. 41 interviews were recorded digitally. The rest were unable to be recorded due to objections from the interviewees who were females from the Middle East. The interviewer transcribed both the FGDs as well as all interviews session. Some interviewees from the Middle East preferred to communicate in Arabic while the rest were conducted in English. The interviewer adopted the probing technique during the session to encourage the participants to provide more details. Some demographic information was also gathered. The digital recording of the interviews was changed into text. The data was organized fo r easy categorization and systematic data analysis. 5. Findings Results of the analysis were categorized into two major aspects which are tangible and intangible. The tangible aspect consists of Islamic religious facilities such as, worship facilities, Halal food, and Islamic recreational facilities: (A)Prayer facilities: Mosque: all interviewees were concerned about the availability of Mosques (Masjid) or prayer rooms for their tourist destination. Easy access to a mosque/prayer room is considered a vital aspect for Muslim tourists and should not be ignored by tourism planning but should be considered a necessary service. This can be shown in the following response: à ¢Ã¢â€š ¬Ã‚ ¦ Masjid or prayer room must be available in the streets and public places. In other words, a prayer room should be available in all places which I may visit in the destination such as hotels, shopping malls, and airports. Even in the airplane to destination, it should allocate a place for prayer. (FGD No. 1) Masjid is available in most of the places in the destination during my journey, in shopping malls, highwaysà ¢Ã¢â€š ¬Ã‚ ¦ and of course in the hotel. (Int. No.1, USA) It is noticed from the previous responses that Muslim tourists expect easy access to a Masjid and/or prayer room to be a primary requirement in Muslim countries. They also highlighted that they expect to find prayer facilities readily accessible during tourist activities. Islamic call (Azan) for prayer: 31 interviewees were concerned about the need for public calling of the Azan (prayer time). Destination operators should provide information about Muslim prayer times. 17 interviewees recommended a prayer time call during flights or journeys to their destinations, hotels, shopping malls and parks. Some also requested prayer time clocks (which ring with each prayer time) or a prayer timetable in the hotel room. à ¢Ã¢â€š ¬Ã‚ ¦ I need also Prayer time call in the airplane, airport, hotel or at least prayer timetable in hotel room. (Int.No.2, Canada) à ¢Ã¢â€š ¬Ã‚ ¦ Prayer timetable or Alfajr clock (Prayer time clock brand) should be found in hotel room. (Int.No.4, Saudi Arabia). In Islam Muslims should pray five times daily but they are permitted to merge and shorten the prayers while travelling according to the length of the journey and other Islamic legal rules and requirements. As such, the participants preferred that they be reminded about prayer times in order that they may choose between praying at the usual times or merge them. Quran and Qiblah direction pointer: all interviewees emphasized the importance of the provision of Qurans and Qiblah direction pointers in hotel rooms. Some proposed that one or two simple Islamic books to be provided in hotel rooms and in aeroplane seat pockets. à ¢Ã¢â€š ¬Ã‚ ¦It will be fine if I find Quran book in hotel room, some Islamic leaflets in the airplane seat pocket, Makkah direction pointer, Sejadda for prayer (prayer mat), simple Islamic book in hotel room à ¢Ã¢â€š ¬Ã‚ ¦ (FGD No. 1) à ¢Ã¢â€š ¬Ã‚ ¦I need the Holy Quran book inside the hotel room, some Islamic books which I can read; I dont want any statue or sculpture like a Buddhist. I found that in India when I was there. Also direction of Qibla is important to meà ¢Ã¢â€š ¬Ã‚ ¦ (Int. No.15, Djibouti) The Quran is the Holy book for Muslims. Muslims are requested to read the Holy Quran. Although most of Muslims have a soft copy of the Quran on their hand phones, the hard copy represents the preferable option for reading. Moreover, the Makkah direction pointer is a basic demand of Muslims as they perform their prayers elsewhere even though in public places. Some hotel industry practitioners, even some hotels in non Muslim countries, already provide Qiblah pointers inside their hotel rooms but some participants report that they did not find it in some hotels in Muslim countries. Muslim toilets: 36 interviewees who have travelled to western destinations complained about the bath room because they could not perform ablution (Muslim mandatory washing before performing prayers). There is no such facility inside airport toilets and hotels. Therefore, they requested Muslim toilets to be provided in all airports, hotels and public places. Muslim toilet is very important in airport because the regular toilets provide only tissue. As Muslims, we need water supply inside the toilet. It should be found in public places because in the hotel you can find water but in public it is difficult. (Int. No.14, Thailand) I will be very happy if I find à ¢Ã¢â€š ¬Ã‚ ¦ and Bidet in the bathroom (Int. No.2, Canada). Muslim followers must do ablution before prayers. They are required to clean themselves with water when using the toilet. Some countries adopt modern toilet designs which do not enable users to wash themselves using water; providing only tissue. However, some Muslim countries have modified this style and have adopted a Muslim design for their bathrooms which provide water. From previous participant responses, they find it satisfying when water facilities are made available in toilets. (B)Halal food: all interviewees reported that the availability of Halal food is a basic need for all destinations. It is noticed that all interviewees need Halal meals in flights to their destination. Moreover, they recommended that hotels and restaurants in the destination should provide Halal meals free from pork and alcohol. Some of them were worried about the preparation of Halal meals. Seven interviewees highlighted that the kitchen should also be Halal which means that Halal and non-Halal foods cannot be cooked together in the same kitchen and with the same utensils. à ¢Ã¢â€š ¬Ã‚ ¦ I need Halal food to be available. The mosques and Halal food restaurants, mostly they are close to each other. Last week, I was in Cambodia. Once I was close to the Masjid I found Halal restaurants. (Int. No.13, Turkey) à ¢Ã¢â€š ¬Ã‚ ¦ Some hotels, in breakfast they provide Halal food and non-Halal food from the same kitchen that means the Halal and non Halal food are cooked together using the same facilities. I need Halal kitchen. Moreover, some Arabian tourists cant read English so they eat non-Halal meat. (Int. No.12, Egypt) The travel experiences of some participants highlighted that easy to find Halal food is one factor in choosing the destination for their vacation. Some are very sensitive regarding Halal issues and go well beyond Halal labels. They want to make sure the meat and ingredients used in cooking are Halal and do this by usually asking the service providers. On top of this they also ask whether the kitchen is Halal or not. In response to this some hotels in Malaysia allocate two kitchens; Halal and non-Halal. (C)Islamic entertainment: 39 interviewees gave high priority to finding Islamic-oriented recreations s

What are the land uses of the CBD of Rugby?

The Transects 5 transects were chosen across Rugby CBD for the project. These transects were chosen because they crossed/went along main roads/main pedestrian walkways through the central business district. 5 were chosen because a significant number was needed to get an accurate picture of Rugby CBD, as just 2/3 transects could not cover the variety of areas in Rugby CBD. See a map with the transects on below (fig. 1). What are the land uses of the CBD of Rugby? The land uses of the central business district of Rugby would help me to determine whether the land uses of Rugby fit the core frame model. To do this, 5 transects would have to be drawn up [see above] that stretched out of Rugby CBD in several different directions, covering the presumed zones of discard and assimilation – presumed by scientific bios. I marked on a map (fig. 2) all of the different land uses, and constructed a key to help identify the different land uses. With the different keys, and every land plot owned recorded, the land uses of Rugby could be easily determined, and this would help me determine the areas of assimilation and discard. Is there a relationship between land use and peak pedestrian flow? To discover whether there was a relationship between the above, a point was selected along each transect , approximately the same distance from the centre point of Rugby CBD. One each of these points, the amount of people were counted that went past in 5 minutes. 5 minutes was chosen, as it would provide a far more accurate number than 1 minute would. However, 10 minutes wasn't chosen as it would take a very long time. The survey was done to show whether certain areas of Rugby had a higher pedestrian flow than others – e.g. if the high order retail areas had a higher pedestrian flow, or lower. A tally chart was made to count the number of people that went past on each transect, and a stop watch was used to time the five minutes, ensuring the survey was accurate. What is the building quality like in the central business district of Rugby, and how does it change with distance from the CBD? For this question, a survey had to be done on the building quality of Rugby within the central business district. The centre of the town and the edge of the central business district were both analysed. Two very different areas (edge of town, and middle) were done to see if there would be a contrast in the building quality, and if the quality changed with distance from the CBD. On the survey (fig. 3) there were several conditions which ranged from Material (whether attractive or clean) to the Landscape (trees/grass/plants). These factors were chosen because they seemed to be the most crucial to analysing the building quality of Rugby CBD. A rating system was used that stretched from -3 to 3, as this would be an easy way to show the variations in quality as the distance from the CBD increased. Traffic flow in Rugby CBD To discover whether the traffic flow changed throughout the CBD, a point was chosen along each transect in the CBD. This point was chosen by taking the centre of the CBD, and deciding an equal distance along each transect that was also by a road (as for some of the transects most of it was in pedestrian only areas). The amount of cars, vans and public transport vehicles were counted on each transect of a period of five minutes, timed by a stop clock. 5 minutes was used as the time period as a time length of 1 minute would not provide as accurate results, and 10 minutes would be too long. Each transect had its own tally chart and table so that the results could be compared and would easily display the differenced between the transects regarding the amount of traffic flowing through each area and also what kinds of traffic is flowing – cars etc.

Unanswered Concerns on Good Proposal Essay Topics

Unanswered Concerns on Good Proposal Essay Topics A superb essay program needs to be mapped to be able to know the direction of the essay for a young age. Also, it is possible to find college essay ideas on our website! Plan of action here, your task is to explain how you intend to attain the proposal. Prior to starting writing a real essay, brainstorm good ideas. Argumentative writings is a particular kind of a paper. Now you are aware that proposal essay has to be done utilizing the prescribed form. Traditionally, proposal essay doesn't differ from other essay types with respect to structure. Be a bit strategic, and you will have the ability to write a great proposal essay. A proposal essay is among the most thought provoking assignments a student can receive. Conclusion Here you can briefly restate each part of your paper and concentrate on the most important results of your proposal. Locating a very good proposal essay topic may be tiring experience. You may want to check an excellent proposal essay example before you get started writing. Adhere to the directions carefully, and you're able to write an expert proposal essay. The emphasis on every area will differ based on the particular subject. Write a paragraph to think about the importance of the question like answering it might help make sense or illustrate course themes. You only need to understand how to concentrate on a particular topic and pinpoint where changes will want to be made to address the problem you proposed. You simply need to think about a particular topic and concentrate on it, pinpointing the changes that you'll need to make to address the problem you're proposing. Researching and deciding upon an intriguing topic is the most important point of writing an essay. Picking a topic that everybody is talking about makes writing an argument essay simpler. Obviously, it's important to select a topic which you like to write about. If you pick a topic that's not of interest to you, it is going to show in your paper. Sure thing, your essay isn't going to alter the planet, but it is going to present your talent and writing skills. Try to remember, it's critical to remain neutral in your discussions about religion and make an effort not to offend anyone who might not share your standpoint. When writing about government and politics, it is necessary to select the topics which are definitely the most relevant to you and your house country. The best approaches to accept the society and help it become accept you. What You Don't Know About Good Proposal Essay Topics Without the usage of research, it would be hard to influence the readers appropriately. The main reason is our experts are alumni from the identical college you're pursuing degrees. If you're confused with a selection of interesting topics to research on the web, it's much better to determine what interests you the most. You might even require research writing help to receive your A. It's better to tackle the opposing ideas from different scholars so you're able to create an all-round academic paper. You might be wondering how it is possible to write the research proposal results whenever you haven't actually conducted the research yet. It is possible to incorporate a huge sum of recent research, developing a well-thought essay. The process of producing a proposal essay takes some time, so make certain that you give yourself plenty of research and planning time prior to starting. Before writing your proposal you have to do the next things. If you're struggling with selecting essay topics or writing it, here is the ideal solution. Your list will just supply you with a headache if you don't locate a remedy to end your problems.

America Needs Sex Education in Schools Essay - 2213 Words

Sex education is a major cause of arguments among parents and their school’s board of directors. Some parents argue that sex education should be taught at home or in their religious institution based upon their values. Should the public education system teach sex education to students? There has not been a solution that can be agreed upon unanimously. Sex education isn’t yet a necessity in every school but community support for it is slowly increasing. Sex education needs to be implemented in schools throughout the nation for the protection of today’s youth and further generations from the dangers of unsafe sex and to teach them to understand what sex means. Many problematic situations arise from the current status of sex education in†¦show more content†¦Sex education classes, whether or not they clash with religious or parental teachings, teach a basic and scientific background of sex, what bodily changes are, and how to protect oneself from the dangers of sex. Statistics show that sex education can reverse current trends and prepare children from the dangers of sex by educating them about STDs, pregnancy, and so on. The United States’ statistics on teenagers and young adults are negatively alarming. â€Å"Approximately 10% of all births in the U.S. occur in teenagers and 9.5 million new cases of sexually transmitted infections (STIs) are diagnosed in teenagers and young adults each year (Kaneshiro B.).† Unfortunately, there is a lack of courses aimed at teaching America’s youth about sex and the inherent dangers that they cannot foresee while there is a surplus of television shows such as, Teen Moms, pro moting sex and pregnancy. Young people can be exposed to a wide range of attitudes and beliefs in relation to sex and sexuality. These sometimes appear contradictory and confusing. 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