Chapter One: Scotland and its Neighbours in the Early Eleventh Century

Academia Letters, 2021

Hokhma 50 (1992), p. 29-47

2018

The role of academic anxiety cannot be underestimated among the predictors of academic achievement. Anxiety is an excited state of nervous system as a result of which sense of tension, nervousness and worry is being inflicted on individual (Spielberger,1983). In the modern time it is considered as a major predictor of academic performance (Mc Craty, 2007 and Mc Craty, et al., 2000). Reason being clear that world has become a place of great unnatural competition and academic achievements are seen as a bench mark of success in one‟s life.Sample of 340 secondary school students from various schools of Aligarh wereselected for the study. A standardised tool was used to collect the anxiety scores and CGPof the students in their previous classes, obtained from school records were taken as an index of their academic achievement.Later CGP was converted in to percentage marks. Present study is planned to find out difference as well as relationship in between the academic anxiety and academic...

Oxford Research Encyclopedia of Food Studies, 2024

Food rituals, whether articulated intentionally or performed unconsciously in our biologically necessary acts of eating, do nothing less than construct and maintain our fundamental relationships in the world, and define who or what we are in it. In that sense, one might say that all food rituals are religious, though that depends on very specific definitions of “ritual” and of “religion.” One should distinguish between rituals in the weak sense (habitual patterned behaviors performed unconsciously) vs. rituals in the strong sense (performed with explicit, conscious intention). However, all rituals are performances of myths, that is, the basic stories we live by, whether or not one practicing them makes their intentions explicit. Food rituals are religious in that they govern and express the fundamental relationships we have in the cosmos: who or what we eat; with whom we eat; and for whom we are “food.” Food rituals create and sustain worldviews, and so are all fundamentally religious or religion-like. To distinguish between the way critical comparative scholars of religion use the terms “religion” and “religious” and their use in common parlance, it makes sense to underline that “religious food rituals” normally refers to food rituals in the strong sense. Thus, religious food rituals often involve specific words or scripts (eating and talking, eating and reading), as well as other nonverbal cues and modes of paying attention: music, costumes, special props, accentuated or exaggerated gestures, and designated authoritative officiants. For example, the Jewish Passover seder, Christian communion and Lenten fasting, Aztec human sacrifice, Muslim observance of halal rules and Ramadan fasting, Jain or Buddhist vegetarianism, and many forms of Hindu puja are rituals in the strong sense. Examples of food rituals in the weak sense are secular veganism; shopping for food in grocery stores; Weight Watcher dieting; or eating meals in a breakfast, lunch, and dinner sequence (Mary Douglas). These rituals imply certain assumptions about our relationships to animals and plants, capitalist consumer culture, ideals of beauty and well-being, and our identification with special social groups (e.g., family, national cultures, geographic regions). In other words, they too are enactments of the stories we live by.

In this paper I provide an exposition of Timothy Sprigge's metaphysics, panpsychistic Absolute Idealism, focusing attention on his broad conception of consciousness and his view of time, according to which all of time, past, present and future are eternally present in the Absolute consciousness. I then provide a critical evaluation his arguments for the absolute and the eternalistic theory of time.

-- Signifier shape: सांगड sāṅgaḍa ‘lathe, a body formed of two or more parts’ -- Signified multiple Meluhha thought graphemes: જંગડિયો jangaḍiyo ’military treasure-guard’, sãgaḍ ‘double-canoe’ jāngaḍa ‘entrustment invoice’ -- Signifier shape: dot-in-circle pota ‘gold bead’ -- Signified: potr̥ ‘purifier priest’, పోత pōta ’molten, cast in metal’ cāli 'Interlocking bodies' (IL 3872) Rebus: sal 'workshop' (Santali) Rebus: śālika (IL) village of artisans.

Coletânea Diversitas, 2021

A partir de temáticas aderentes ao Núcleo Diversitas (FFLCH/USP) anunciamos a abertura de chamada pública universal para a seleção de papers componentes de livro-coletânea que retratem a temática da Diversidade. A organização está a cargo de Prof. Dr. Sérgio Bairon (USP), Prof. Dr. Ricardo Alexino (USP) e Prof. Dr. Renan Albuquerque (Ufam).

Human trafficking survivors often have a myriad of complex mental health issues because of their experiences. Research has shown there is a high correlation between substance use and post-traumatic stress disorder among survivors. The mental health challenges can become more complex when trauma and/or substance use is misdiagnosed or underdiagnosed. The results of this study show the prevalence of both situations among a program serving adult female survivors from within the US. The study documents the more common inaccurate diagnoses for this population of women, and the change in diagnosis after a dedicated period of assessment was completed. The discussion includes a lack of understanding of how trauma and substance use present in a clinical or medical setting, an overfocus on other symptoms, a lack of education and training among law enforcement, courts, and community service providers, and the exacerbated problems for survivors because of the incorrect or inaccurate diagnoses. The research is a contribution to the UN sustainable development goal 5 – gender equality, and empowerment of all women and girls as the data suggests improved processes for women to receive the care needed.