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Tribe to Transcendence
From Tribe to Transcendence": How an indigenous tribe develops into a classical society:
An indigenous tribe is usually composed of a network of closely related individuals. There is usually little initial specialization in terms of labor, except based upon gender or age. Most tribes begin as hunter-gatherers. They forage for food and hunt for game. Eventually some tribes put down roots and establish ties to a specific area of land or territory, and use the land to plant and harvest crops. This use of work establishes a tribal sense of ownership to a particular patch of land. It also results in the tribe becoming divided into family groups based on the acquisition of different areas of private property. Some division of labor may occur as certain individuals specialize in the production of certain goods, and this division becomes especially intense after the introduction of a pastoral way of life, or the use of fenced-in land to feed animals used for food production. Grazing land requires even more territory, and the care of animals requires even more specialization of labor, as certain individuals care for certain animals, purchase the crops they now do not have time to grow. This also creates more societal divisions based upon occupation.
The establishment of ties with the land also means that as the territorial expanse of the tribe grows too narrow to support the burgeoning population, certain individuals may leave the tribe to seek better land to grow crops or raise animals. Intermarriage between tribes once the bloodlines of the society become too closely related further creates divisions between the original members of the tribe.
A classical society based upon divisions of labor is produced as a government is required to keep the new society in line, and certain occupational classes or bloodlines are privileged above others to a variety of degrees. As society grows more diverse and labor becomes more specialized, greater social and financial inequities are likely to arise. The greater number of persons and the threat of encroachment or war from a neighboring community make some form of law and order in a formal sense a necessity and may encourage the members of the society to accept such inequities in exchange for protection.
Communion with nature can come in the form of visual art and craft; in the form of storytelling; or in the form of dance. Each of these modes of creative expression invokes the unknown, powerful forces that underlie creation. Even though science can measure, explain, and manipulate nature it cannot answer the ultimate questions of why and how nature -- or human beings -- exist in the first place.
Conceptually, many agree as to what constitutes a servant leader, although many variations of these characteristics can be found in the literature. The terms "servant" and "leader" may seem contradictory, which is one of the greatest barriers to operationalizing the concept of the servant leader in modern organizations. The following will examine key literature regarding the ability to operationalize the concept of the servant leader. What Distinguishes the Servant Leader? The
History Of Theory Behind Curriculum Development The evolution of curriculum theory by and large reflects the current of thought found in the academic-political landscape. The essence of the ancient maxim cuius regio, eius religio applies here: who reigns, his religion. In this case, who reigns, his curriculum. This has been true throughout all the centuries where education was deemed important by a group of individuals or a State. For example, in
Today, self-inflicted pain is generally interpreted as a form of psychopathology, but within the mystical context, "pain unmakes the profane world with its corporeal attachments and leads the mystics away from the body to self-transcendence," thus pain and discipline elevates the individual into a world of deeper human community (Post). According to Glucklich, pain is even blotted out via a process in the brain known as gate-control that significantly alters
The divisions were as such: 1. The highest class amongst the slave was of the slave minister; he was responsible for most of the slave transactions or trades and was also allowed to have posts on the government offices locally and on the provincial level. 2. This was followed by the class of temple slaves; this class of slaves was normally employed in the religious organizations usually as janitors and caretakers
Religious Ethics in Comparison Though the three religions reviewed and critiqued in this paper -- Buddhism, Christianity, and Islam -- have very different histories and quite original approaches to ethics, there are also a number of startling similarities when comparing them. One can easily find the differences, and this paper does indeed point to the differences. And yet, when it comes to the philosophical ingredients that go into each of the