Educational Institution Related Quotes

The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities.

those at the very top of the class—are going to face a burden that they would not face in a less competitive atmosphere. Citizens of happy countries have higher suicide rates than citizens of unhappy countries, because they look at the smiling faces around them and the contrast is too great. Students at “great” schools look at the brilliant students around them, and how do you think they feel? The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities. Students who would be at the top of their class at a good school can easily fall to the bottom of a really good school. Students who would feel that they have mastered a subject at a good school can have the feeling that they are falling farther and farther behind in a really good school. And that feeling—as subjective and ridiculous and irrational

..."extreme capitalism": the obsessive, uncritical penetration of the concept of the market into every aspect of American life, and the attempt to drive out every other institution, including law, art, culture, public education, Social Security, unions, community, you name it. It is the conflation of markets with populism, with democracy, with diversity, with liberty, and with choice---and so the denial of any form of choice that imposes limits on the market. More than that, it is the elimination of these separate concepts from our political discourse, so that we find ourselves looking to the stock market to fund retirement, college education, health care, and having forgotten that in other wealthy and developed societies these are rights, not the contingent outcomes of speculative games. James K. Galbraith, Lloyd M. Bentsen Jr. Chair in Government/Business Relations and Professor of Government, University of Texas.

The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities. Students who would be at the top of their class at a good school can easily fall to the bottom of a really good school. Students who would feel that they have mastered a subject at a good school can have the feeling that they are falling farther and farther behind in a really good school. And that feeling—as subjective and ridiculous and irrational as it may be—matters. How you feel about your abilities—your academic “self-concept”—in the context of your classroom shapes your willingness to tackle challenges and finish difficult tasks. It’s a crucial element in your motivation and confidence.

A number of ethical, aesthetic, psychiatric or forensic classfications that are produced by the "institutional sciences",not to mention those produced and inculcated by the educational system, are similarly subordinated to social functions, although they derive their specific efficacy from their apparent neutrality. They are produced in accordance with the specific logic, and in the specific language, of relatively autonomous fields, and they combine a real dependence on the classificatory schemes of the dominant habitus (and ultimately on the social structures of which these are the product) with an apparent independence.

The history of black workers in the United States illustrates the point. As already noted, from the late nineteenth-century on through the middle of the twentieth century, the labor force participation rate of American blacks was slightly higher than that of American whites. In other words, blacks were just as employable at the wages they received as whites were at their very different wages. The minimum wage law changed that. Before federal minimum wage laws were instituted in the 1930s, the black unemployment rate was slightly lower than the white unemployment rate in 1930. But then followed the Davis-Bacon Act of 1931, the National Industrial Recovery Act of 1933 and the Fair Labor Standards Act of 1938—all of which imposed government-mandated minimum wages, either on a particular sector or more broadly. The National Labor Relations Act of 1935, which promoted unionization, also tended to price black workers out of jobs, in addition to union rules that kept blacks from jobs by barring them from union membership. The National Industrial Recovery Act raised wage rates in the Southern textile industry by 70 percent in just five months and its impact nationwide was estimated to have cost blacks half a million jobs. While this Act was later declared unconstitutional by the Supreme Court, the Fair Labor Standards Act of 1938 was upheld by the High Court and became the major force establishing a national minimum wage. As already noted, the inflation of the 1940s largely nullified the effect of the Fair Labor Standards Act, until it was amended in 1950 to raise minimum wages to a level that would have some actual effect on current wages. By 1954, black unemployment rates were double those of whites and have continued to be at that level or higher. Those particularly hard hit by the resulting unemployment have been black teenage males. Even though 1949—the year before a series of minimum wage escalations began—was a recession year, black teenage male unemployment that year was lower than it was to be at any time during the later boom years of the 1960s. The wide gap between the unemployment rates of black and white teenagers dates from the escalation of the minimum wage and the spread of its coverage in the 1950s. The usual explanations of high unemployment among black teenagers—inexperience, less education, lack of skills, racism—cannot explain their rising unemployment, since all these things were worse during the earlier period when black teenage unemployment was much lower. Taking the more normal year of 1948 as a basis for comparison, black male teenage unemployment then was less than half of what it would be at any time during the decade of the 1960s and less than one-third of what it would be in the 1970s. Unemployment among 16 and 17-year-old black males was no higher than among white males of the same age in 1948. It was only after a series of minimum wage escalations began that black male teenage unemployment not only skyrocketed but became more than double the unemployment rates among white male teenagers. In the early twenty-first century, the unemployment rate for black teenagers exceeded 30 percent. After the American economy turned down in the wake of the housing and financial crises, unemployment among black teenagers reached 40 percent.

The African Robotics Network (AFRON) offers a good model. A community of individuals and institutions, AFRON hosts events and projects to boost robotics-related education, research, and industry on the continent. Through initiatives like its 10 Dollar Robot Challenge, AFRON encourages the development of extremely low-cost robotics education.

Ironically, many of the institutions that run the economy, such as medicine, education, law and even psychology are largely dependent upon failing health. If you add up the amounts of money exchanged in the control, anticipation and reaction to failing health (insurance, pharmaceutical research and products, reactive or compensatory medicine, related legal issues, consultation and therapy for those who are unwilling to improve their physical health and claim or believe the problem is elsewhere, etc.), you end up with an enormous chunk. To keep that moving, we need people to be sick. Then we have the extreme social emphasis placed on the pursuit and maintenance of a lifestyle based on making money at any cost, often at the sacrifice of health, sanity and well-being.

That’s why you need to go to collage, Daniel said. You’re using the wrong word, Elisabeth said. The word you’re using is for when you cut out pictures of things or coloured shapes and stick them on paper. I disagree, Daniel said. Collage is an institute of education where all the rules can be thrown up into the air, and size and space and time and foreground and background all become relative, and because of these skills everything you think you know gets made into something new and strange.

Oil production affects gender relations by reducing the presence of women in the labor force. The failure of women to join the nonagricultural labor force has profound social consequences: it leads to higher fertility rates, less education for girls, and less female influence within the family. It also has far-reaching political consequences: when fewer women work outside the home, they are less likely to exchange information and overcome collective action problems; less likely to mobilize politically, and to lobby for expanded rights; and less likely to gain representation in government. This leaves oil-producing states with atypically strong patriarchal cultures and political institutions

As the mind of the individual develops within various contexts, such as the family or different educational institutions, it seeks out those various and fluctuating traditions that are at hand. The child learns, for example, to speak the language of his or her nation and what it means to be a member of that nation as expressed through its customs and laws. These traditions become incorporated into individual's understanding of the self. When those traditions that make a part of one's self-conception are shared by other individuals as part of their self-conception, one is then both related to those other individuals and aware of the relation. The relation itself, for example, living in the same geographical area or speaking a common language, is what is meant by the term "collective consciousness".

There was a time when the public had an unquestionable faith in biomedicine and the practitioners who translated it into everyday patient care—and physicians believed that the public's trust was justified based on their educational qualifications and training. But today, many patients believe that individual clinicians must earn their trust, just as a close relative has earned it through shared experience. ...Gallop polling over the last several decades that demonstrates how much the public's confidence in most US institutions has deteriorated. Confidence in the medical system in particular fell from 80% in 1975 to 37% in 2015. Statistics from the General Social Survey confirm this troubling trend. Baron and Berinsky explain the historical reasons for this shift in attitudes, but the more pressing question is: How can individual clinicians, and the profession as a whole, regain the patients' trust? 

My hypothesis is mimetic: because humans imitate one another more than animals, they have had to find a means of dealing with contagious similarity, which could lead to the pure and simple disappearance of their society. The mechanism that reintroduces difference into a situation in which everyone has come to resemble everyone else is sacrifice. Humanity results from sacrifice; we are thus the children of religion. What I call after Freud the founding murder, in other words, the immolation of a sacrificial victim that is both guilty of disorder and able to restore order, is constantly re-enacted in the rituals at the origin of our institutions. Since the dawn of humanity, millions of innocent victims have been killed in this way in order to enable their fellow humans to live together, or at least not to destroy one another. This is the implacable logic of the sacred, which myths dissimulate less and less as humans become increasingly self-aware. The decisive point in this evolution is Christian revelation, a kind of divine expiation in which God through his Son could be seen as asking for forgiveness from humans for having revealed the mechanisms of their violence so late. Rituals had slowly educated them; from then on, humans had to do without. Christianity demystifies religion. Demystification, which is good in the absolute, has proven bad in the relative, for we were not prepared to shoulder its consequences. We are not Christian enough. The paradox can be put a different way. Christianity is the only religion that has foreseen its own failure. This prescience is known as the apocalypse. Indeed, it is in the apocalyptic texts that the word of God is most forceful, repudiating mistakes that are entirely the fault of humans, who are less and less inclined to acknowledge the mechanisms of their violence. The longer we persist in our error, the stronger God’s voice will emerge from the devastation. […] The Passion unveiled the sacrificial origin of humanity once and for all. It dismantled the sacred and revealed its violence. […] By accepting crucifixion, Christ brought to light what had been ‘hidden since the foundation of the world,’ in other words, the foundation itself, the unanimous murder that appeared in broad daylight for the first time on the cross. In order to function, archaic religions need to hide their founding murder, which was being repeated continually in ritual sacrifices, thereby protecting human societies from their own violence. By revealing the founding murder, Christianity destroyed the ignorance and superstition that are indispensable to such religions. It thus made possible an advance in knowledge that was until then unimaginable. […] A scapegoat remains effective as long as we believe in its guilt. Having a scapegoat means not knowing that we have one. Learning that we have a scapegoat is to lose it forever and to expose ourselves to mimetic conflicts with no possible resolution. This is the implacable law of the escalation to extremes. The protective system of scapegoats is finally destroyed by the Crucifixion narratives as they reveal Jesus’ innocence, and, little by little, that of all analogous victims. The process of education away from violent sacrifice is thus underway, but it is going very slowly, making advances that are almost always unconscious. […] Mimetic theory does not seek to demonstrate that myth is null, but to shed light on the fundamental discontinuity and continuity between the passion and archaic religion. Christ’s divinity which precedes the Crucifixion introduces a radical rupture with the archaic, but Christ’s resurrection is in complete continuity with all forms of religion that preceded it. The way out of archaic religion comes at this price. A good theory about humanity must be based on a good theory about God. […] We can all participate in the divinity of Christ so long as we renounce our own violence.

In every generation, the embrace of Calvinism by a faction of students and faculty placed schools and administrators in a difficult position. Since the 1920s, Calvinism had acquired a reputation among fundamentalist institutions of higher education as both compelling and disruptive. Calvinists often demanded greater theological consistency than school leaders wanted to endorse. And they sometimes disparaged important elements of American evangelicalism, including the emotional revivalism and dispensational Bible-reading methods beloved by so many evangelicals. In addition, school administrators remained painfully aware of the fact that their interdenominational schools needed to remain friendly to a relatively wide variety of denominational backgrounds. The big tent of American evangelicalism often included groups that considered Calvinism a foreign imposition. As in all things, school administrators balked at the idea of embracing any idea that would drive away students and their tuition dollars. In effect, Calvinism served as a perennial reminder of the unresolvable tension in fundamentalist and evangelical institutions between the demands of theological purity, interdenominational viability, and institutional pragmatism.

The failure of Communism was consecrated in the fall of the Soviet Union. The remarkable thing is that, as in most cases when prophecy fails, the faith never faltered. Indeed, an alternative version had long been maturing, though cast into the shadows for a time by enthusiasm for the quick fix of revolution. It had, however, been maturing for at least a century and already had a notable repertoire of institutions available. We may call it Olympianism, because it is the project of an intellectual elite that believes that it enjoys superior enlightenment and that its business is to spread this benefit to those living on the lower slopes of human achievement. And just as Communism had been a political project passing itself off as the ultimate in scientific understanding, so Olympianism burrowed like a parasite into the most powerful institution of the emerging knowledge economy--the universities. We may define Olympianism as a vision of human betterment to be achieved on a global scale by forging the peoples of the world into a single community based on the universal enjoyment of appropriate human rights. Olympianism is the cast of mind dedicated to this end, which is believed to correspond to the triumph of reason and community over superstition and hatred. It is a politico-moral package in which the modern distinction between morals and politics disappears into the aspiration for a shared mode of life in which the communal transcends individual life. To be a moral agent is in these terms to affirm a faith in a multicultural humanity whose social and economic conditions will be free from the causes of current misery. Olympianism is thus a complex long-term vision, and contemporary Western Olympians partake of different fragments of it. To be an Olympian is to be entangled in a complex dialectic involving elitism and egalitarianism. The foundational elitism of the Olympian lies in self-ascribed rationality, generally picked up on an academic campus. Egalitarianism involves a formal adherence to democracy as a rejection of all forms of traditional authority, but with no commitment to taking any serious notice of what the people actually think. Olympians instruct mortals, they do not obey them. Ideally, Olympianism spreads by rational persuasion, as prejudice gives way to enlightenment. Equally ideally, democracy is the only tolerable mode of social coordination, but until the majority of people have become enlightened, it must be constrained within a framework of rights, to which Olympian legislation is constantly adding. Without these constraints, progress would be in danger from reactionary populism appealing to prejudice. The overriding passion of the Olympian is thus to educate the ignorant and everything is treated in educational terms. Laws for example are enacted not only to shape the conduct of the people, but also to send messages to them. A belief in the power of role models, public relations campaigns, and above all fierce restrictions on raising sensitive questions devant le peuple are all part of pedagogic Olympianism.

In England, it becomes every day more and more the custom to send young people to travel in foreign countries immediately upon their leaving school, and without sending them to any university. Our young people, it is said, generally return home much improved by their travels. A young man, who goes abroad at seventeen or eighteen, and returns home at one-and-twenty, returns three or four years older than he was when he went abroad; and at that age it is very difficult not to improve a good deal in three or four years. In the course of his travels, he generally acquires some knowledge of one or two foreign languages; a knowledge, however, which is seldom sufficient to enable him either to speak or write them with propriety. In other respects, he commonly returns home more conceited, more unprincipled, more dissipated, and more incapable of my serious application, either to study or to business, than he could well have become in so short a time had he lived at home. By travelling so very young, by spending in the most frivolous dissipation the most previous years of his life, at a distance from the inspection and control of his parents and relations, every useful habit, which the earlier parts of his education might have had some tendency to form in him, instead of being riveted and confirmed, is almost necessarily either weakened or effaced. Nothing but the discredit into which the universities are allowing themselves to fall, could ever have brought into repute so very absurd a practice as that of travelling at this early period of life. By sending his son abroad, a father delivers himself, at least for some time, from so disagreeable an object as that of a son unemployed, neglected, and going to ruin before his eyes. Such have been the effects of some of the modern institutions for education. Different plans and different institutions for education seem to have taken place in other ages and nations.

The traditional reluctance in this country to confront the real nature of racism is once again illustrated by the manner in which the majority of American whites interpreted what the Kerner Commission had to say about white racism. It seems that they have taken the Kerner Report as a call merely to examine their individual attitudes. The examination of individual attitudes is, of course, an indispensable requirement if the influence of racism is to be neutralized, but it is neither the only nor the basic requirement. The Kerner Report took great pains to make a distinction between racist attitudes and racist behavior. In doing so, it was trying to point out that the fundamental problem lies in the racist behavior of American institutions toward Negroes, and that the behavior of these institutions is influenced more by overt racist actions of people than by their private attitudes. If so, then the basic requirement is for white Americans, while not ignoring the necessity for a revision of their private beliefs, to concentrate on actions that can lead to the ultimate democratization of American institutions. By focusing upon private attitudes alone, white Americans may come to rely on token individual gestures as a way of absolving themselves personally of racism, while ignoring the work that needs to be done within public institutions to eradicate social and economic problems and redistribute wealth and opportunity. I mean by this that there are many whites sitting around in drawing rooms and board rooms discussing their consciences and even donating a few dollars to honor the memory of Dr. King. But they are not prepared to fight politically for the kind of liberal Congress the country needs to eradicate some of the evils of racism, or for the massive programs needed for the social and economic reconstruction of the black and white poor, or for a revision of the tax structure whereby the real burden will be lifted from the shoulders of those who don't have it and placed on the shoulders of those who can afford it. Our time offers enough evidence to show that racism and intolerance are not unique American phenomena. The relationship between the upper and lower classes in India is in some ways more brutal than the operation of racism in America. And in Nigeria black tribes have recently been killing other black tribes in behalf of social and political privilege. But it is the nature of the society which determines whether such conflicts will last, whether racism and intolerance will remain as proper issues to be socially and politically organized. If the society is a just society, if it is one which places a premium on social justice and human rights, then racism and intolerance cannot survive —will, at least, be reduced to a minimum. While working with the NAACP some years ago to integrate the University of Texas, I was assailed with a battery of arguments as to why Negroes should not be let in. They would be raping white girls as soon as they came in; they were dirty and did not wash; they were dumb and could not learn; they were uncouth and ate with their fingers. These attitudes were not destroyed because the NAACP psychoanalyzed white students or held seminars to teach them about black people. They were destroyed because Thurgood Marshall got the Supreme Court to rule against and destroy the institution of segregated education. At that point, the private views of white students became irrelevant. So while there can be no argument that progress depends both on the revision of private attitudes and a change in institutions, the onus must be placed on institutional change. If the institutions of this society are altered to work for black people, to respond to their needs and legitimate aspirations, then it will ultimately be a matter of supreme indifference to them whether white people like them, or what white people whisper about them in the privacy of their drawing rooms.

In fact, properly speaking, no parish priest has any convictions on politics. At the back of his mind, he regards the state as an enemy that has usurped the temporal power of the Pope. Being an enemy, the state must be exploited as much as possible and without any qualms of conscience. Because of this innate and perhaps unconscious hostility to the state as an institution, the parish priest cannot see that it is the duty of a citizen to endeavour to make political life as morally clean as possible. He cannot see that the community as a whole must always come into the forefront of every citizen's political consciousness and that personal interests must be sacrificed to the interests of the nation. No. The parish priest regards himself as the commander of his parish, which he is holding for His Majesty the Pope. Between himself and the Pope there is the Bishop, acting, so to speak, as the Divisional Commander. As far as the Civil Power is concerned, it is a semi-hostile force which must be kept in check, kept in tow, intrigued against and exploited, until that glorious day when the Vicar of Christ again is restored to his proper position as the ruler of the earth and the wearer of the Imperial crown. This point of view helps the parish priest to adopt a very cold-blooded attitude towards Irish politics. He is merely either for or against the government. If he has a relative in a government position, he is in favour of the government. If he has a relative who wants a position and cannot get it, then he is against the government. But his support of the government is very precarious and he makes many visits to Dublin and creeps up back stairs into ministerial offices, cajoling and threatening. He is most commonly seen making a cautious approach to the Education Office, where he has all sorts of complaints to lodge and all sorts of suggestions to make. Every book recommended by the education authorities for the schools is examined by him, and if he finds a single idea in any of them that might be likely to inspire thought of passion, then he is up in arms at once. Like an army of black beetles on the march, he and his countless brothers invade Dublin and lay siege to the official responsible. Woe to that man.

During the second half of the sixties, the center of the crisis shifted to the sprawling ghettos of the North. Here black experience was radically different from that in the South. The stability of institutional relationships was largely absent in Northern ghettos, especially among the poor. Over twenty years ago, the black sociologist E. Franklin Frazier was able to see the brutalizing effect of urbanization upon lower class blacks : ". . . The bonds of sympathy and community of interests that held their parents together in the rural environment have been unable to withstand the disintegrating forces in the city." Southern blacks migrated North in search of work, seeking to become transformed from a peasantry into a working class. But instead of jobs they found only misery, and far from becoming a proletariat, they came to constitute a lumpenproletariat, an underclass of rejected people. Frazier's prophetic words resound today with terrifying precision: ". . . As long as the bankrupt system of Southern agriculture exists, Negro families will continue to seek a living in the towns and cities of the country. They will crowd the slum areas of Southern cities or make their way to Northern cities, where their family life will become disrupted and their poverty will force them to depend upon charity." Out of such conditions, social protest was to emerge in a form peculiar to the ghetto, a form which could never have taken root in the South except in such large cities as Atlanta or Houston. The evils in the North are not easy to understand and fight against, or at least not as easy as Jim Crow, and this has given the protest from the ghetto a special edge of frustration. There are few specific injustices, such as a segregated lunch counter, that offer both a clear object of protest and a good chance of victory. Indeed, the problem in the North is not one of social injustice so much as the results of institutional pathology. Each of the various institutions touching the lives of urban blacks—those relating to education, health, employment, housing, and crime—is in need of drastic reform. One might say that the Northern race problem has in good part become simply the problem of the American city—which is gradually becoming a reservation for the unwanted, most of whom are black.

Page 141: Group Polarization Patterns Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example. * * * A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms. *** While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.

autonomous agencies, 17 offices of education (102 local offices of education), 47 local assemblies, 230 public service-related agencies, including public corporations, 46 public medical institutions, and 21 public and national universities

how do we reassert the primacy of a non-dogmatic, progressive politics by analyzing how culture as a force for resistance is related to power, education, and agency? This project suggests the need to understand how culture shapes the everyday lives of people: how culture constitutes a defining principle for understanding how struggles over meaning, identity, social practices, and institutional machineries of power can be waged while inserting the pedagogical back into the political and expanding the pedagogical by recognizing the “educational force of our whole social and cultural experience [as one] that actively and profoundly teaches.

First of all, Christian religious education in the KA church is ethnic identity–promoting education. The ethnicity issue is directly related to the first-generation churchgoers’ concept of the ethnic church as a Korean culture–keeping institution as well as a religious organization.3

It is what human beings do. We compare ourselves to those in the same situation as ourselves, which means that students in an elite school—except, perhaps, those at the very top of the class—are going to face a burden that they would not face in a less competitive atmosphere. Citizens of happy countries have higher suicide rates than citizens of unhappy countries, because they look at the smiling faces around them and the contrast is too great. Students at “great” schools look at the brilliant students around them, and how do you think they feel? The phenomenon of relative deprivation applied to education is called—appropriately enough—the “Big Fish–Little Pond Effect.” The more elite an educational institution is, the worse students feel about their own academic abilities. Students who would be at the top of their class at a good school can easily fall to the bottom of a really good school. Students who would feel that they have mastered a subject at a good school can have the feeling that they are falling farther and farther behind in a really good school. And that feeling — as subjective and ridiculous and irrational as it may be — matters. How you feel about your abilities — your academic “self-concept” — in the context of your classroom shapes your willingness to tackle challenges and finish difficult tasks. It’s a crucial element in your motivation and confidence.

relationships between and among groups of students, faculty, and others across campus or around the world? That larger challenge-to harness and focus the participatory learning methods in which our students are so accomplished-is only now beginning to be introduced and typically in relatively rare and isolated formats. Most university education, certainly, is founded on ideas of individual training, discrete disciplines, and isolated achievement

Nothing is more certain than that whatever has to court public favor for its support will sooner or later be prostituted to utilitarian ends. The educational institutions of the United States afford a striking demonstration of this truth. Virtually without exception, liberal education, that is to say, education centered about ideas and ideals, has fared best in those institutions which draw their income from private sources. They have been able, despite limitations which donors have sought to lay upon them, to insist that education be not entirely a means of breadwinning. This means that they have been relatively free to promote pure knowledge and the training of the mind; they have afforded a last stand for “antisocial” studies like Latin and Greek. In state institutions, always at the mercy of elected bodies and of the public generally, and under obligation to show practical fruits for their expenditure of money, the movement toward specialism and vocationalism has been irresistible. They have never been able to say that they will do what they will with their own because their own is not private. It seems fair to say that the opposite of the private is the prostitute. Not

It is that a lot of critical learning in the most successful developing countries takes place outside the formal education sector. It occurs, instead, inside firms. This intra-firm learning helps explain the relative failure of the former Soviet Union and its satellites, where investment in education and research was focused on elite universities and state research institutions rather than inside businesses.

Page 112: In 1970 an Equal Employment Opportunity Commission administrator, Alfred Blumrosen—who despite his relative obscurity is one of the major architects and theorists of today’s racial preference system—expressed this repudiation of color-blind liberalism with surprising candor: "If discrimination is narrowly defined, for example, be requiring an evil intent to injure minorities, then it will be difficult to find that it exists. If it does not exist, then the plight of racial and ethnic minorities must be attributable to some more generalized failures in society, in the fields of basic education, housing, family relations, and the like. The search for efforts to improve the condition of minorities must then focus in these general and difficult areas, and the answers can come only gradually as basic institutions, attitudes, customs, and practices are changed." The solution, for Blumrosen and other left-liberal bureaucrats and judges, was to redefine discrimination to mean disparity, to permit the government, “by intelligent, effective, and aggressive legal action,” to assign positions in schools, factories, offices, and government on the basis of racial proportions in the population at large.

I came to see the streets and the schools as arms of the same beast. One enjoyed the official power of the state while the other enjoyed its implicit sanction. But fear and violence were the weaponry of both. Fail in the streets and the crews would catch you slipping and take your body. Fail in the schools and you would be suspended and sent back to those same streets, where they would take your body. And I began to see these two arms in relation—those who failed in the schools justified their destruction in the streets. The society could say, “He should have stayed in school,” and then wash its hands of him. It does not matter that the “intentions” of individual educators were noble. Forget about intentions. What any institution, or its agents, “intend” for you is secondary. Our world is physical. Learn to play defense—ignore the head and keep your eyes on the body. Very few Americans will directly proclaim that they are in favor of black people being left to the streets. But a very large number of Americans will do all they can to preserve the Dream. No one directly proclaimed that schools were designed to sanctify failure and destruction. But a great number of educators spoke of “personal responsibility” in a country authored and sustained by a criminal irresponsibility. The point of this language of “intention” and “personal responsibility” is broad exoneration. Mistakes were made. Bodies were broken. People were enslaved. We meant well. We tried our best. “Good intention” is a hall pass through history, a sleeping pill that ensures the Dream. An unceasing interrogation of the stories told to us by the schools now felt essential. It felt wrong not to ask why, and then to ask it again. I took these questions to my father, who very often refused to offer an answer, and instead referred me to more books. My mother and father were always pushing me away from secondhand answers—even the answers they themselves believed. I don’t know that I have ever found any satisfactory answers of my own. But every time I ask it, the question is refined. That is the best of what the old heads meant when they spoke of being “politically conscious”—as much a series of actions as a state of being, a constant questioning, questioning as ritual, questioning as exploration rather than the search for certainty. Some things were clear to me: The violence that undergirded the country, so flagrantly on display during Black History Month, and the intimate violence of “Yeah, nigger, what’s up now?” were not unrelated. And this violence was not magical, but was of a piece and by design. But what exactly was the design? And why? I must know. I must get out…but into what? I devoured the books because they were the rays of light peeking out from the doorframe, and perhaps past that door there was another world, one beyond the gripping fear that undergirded the Dream.

Let’s follow the causal chain I’ve been linking together: the spread of a religious belief that every individual should read the Bible for themselves led to the diffusion of widespread literacy among both men and women, first in Europe and later across the globe. Broad-based literacy changed people’s brains and altered their cognitive abilities in domains related to memory, visual processing, facial recognition, numerical exactness, and problem-solving. It probably also indirectly altered family sizes, child health, and cognitive development, as mothers became increasingly literate and formally educated. These psychological and social changes may have fostered speedier innovation, new institutions, and—in the long run—greater economic prosperity.25

There exists today a dangerous relationship between the extreme left and the extreme right, and between black rage and white fear. The confrontation tactics of the one evoke a reactionary response from the other. When the would-be revolutionaries of the new left manhandle professors, occupy buildings, and destroy property, the right wins new adherents. When sincere but misdirected young black people engage in violence in the name of justice, they are strengthening those very forces which in the past have inflicted violence and injustice upon the Negro community. Such acts of protest may be cathartic, may appear to be bold and militant; but let us be very clear--their primary effect is to bring about a political reaction. These acts have set loose a wave of panic in this country, and opportunistic right-wing demagogues understand the nature of that panic and are building their political futures upon it. These demagogues do not believe in meeting the black community's urgent needs for income and education. Indeed, social justice, by removing the cause of social unrest, would threaten the very base of fear upon which they stand. Their program is the billy club and their staunchest ally the police arm of the state. They believe in repression. The lessons of these recent developments should be clear. An assault upon our democratic institutions will not reform them but destroy them. Violence will lead to more violence, not to social justice. And the fundamental tragedy is that the absence of justice will provoke more people to engage in violent acts. We must find a way out of this vicious cycle.

The Four Dominant Learning Styles What are the Four Types of Learners? If you have spent any considerable amount of time in a learning institution, you know for almost a fact that each learner is different from the next. It is relatively easy to pick out the differences among learners. For instance, you can identify a student who has an easier time retaining information when presented in a particular format. Until recent decades, education seemed to be incredibly rigid towards the learners. Most often than not, they were subjected to a one-size-fits-all model that never accommodated for the differences in learning. However, research and studies made tremendous strides in identifying and reconciling these discrepancies. Nowadays, educators are developing strategies that help them reach out to each student's specific learning style. This gives each learner a fair chance at acquiring an education. This article seeks to breakdown the four main ways that learners acquire, process, and retain information. Visual Learners Information is optimally acquired and processed for this type of learners when conveyed in graphic or diagrammatic form. Such students retain content when it is presented as diagrams, charts, etcetera with much more ease. Some of them also lean towards pictures and videos at times. These learners tend to better at processing robust information rather than bits and pieces. This makes them holistic learners. Hence, they derive more value from summarized visual aids as opposed to segments. Auditory Learners On the other hand, these students learn more by processing information that has been delivered verbally. Such students are also more attentive to their instructors in class. Sometimes, they will do so at the expense of taking notes which can sometimes be mistaken for subpar engagement. Such learners will also thrive in group discussions where they get to talk through schoolwork with their peers. This not only reinforces their understanding but also presents an excellent opportunity to learn from others. Similarly, they can obtain significant value from reading out what they have written. Reading/Writing Learners These students lean more towards written information. For as long as they read through the content, they stand a better chance at retaining it. Such students prefer text-heavy learning. Thus, written assignments, handouts in class, or even taking notes are their most effective learning modes. Kinesthetic Learners Essentially, these students learn by doing. These are the students that rely on hands-on participation in class. For as long as they are physically proactive in the learning process, such learners stand a better chance at retaining and retrieving the knowledge acquired. This also earns them the popular term, tactile learners, since they tend to engage most of their sense in the learning process. As you would expect, such leaners have the most difficulties in conventional learning institutions. However, they tend to thrive in practical-oriented set-ups, such as workshops and laboratories. These four modalities will provide sufficient background knowledge on learning styles for you to formulate your own assessment. Ask yourself first, no less, what type of a learner are you?

The lessons you learn in the educational institutions display without the experience; after study, you grasp that, but the lessons you have from your friends, relatives, and other people, that teach you the lesson directly and forever.

Africa, I believe, is embarking upon an era of sharp divergences in which China will play a huge role in specific national outcomes—for better and for worse, perhaps even dramatically, depending on the country. Places endowed with stable governments, with elites that are accountable and responsive to the needs of their fellow citizens, and with relatively healthy institutions, will put themselves in a position to thrive on the strength of robust Chinese demand for their exports and fast-growing investment from China and from a range of other emerging economic powers, including Brazil, Turkey, India, and Vietnam. Inevitably, most of these African countries will be democracies. Other nations, whether venal dictatorships, states rendered dysfunctional by war, and even some fragile democracies—places where institutions remain too weak or corrupted—will sell off their mineral resources to China and other bidders, and squander what is in effect a one-time chance to convert underground riches into aboveground wealth by investing in their own citizens and creating new kinds of economic activity beyond today’s simple extraction. The proposition at work here couldn’t be more straightforward. The timeline for resource depletion in many African countries is running in tandem with the timeline for the continent’s unprecedented demographic explosion. At current rates, in the next forty years, most African states will have twice the number of people they count now. By that same time, their presently known reserves of minerals like iron, bauxite, copper, cobalt, uranium, gold, and more, will be largely depleted. Those who have diversified their economies and invested in their citizens, particularly in education and health, will have a shot at prosperity. Those that haven’t, stand to become hellish places, barely viable, if viable at all.

This idea goes back to one of the classical theories of political sociology, the theory of modernization, formulated by Seymour Martin Lipset. Modernization theory maintains that all societies, as they grow, are headed toward a more modern, developed, and civilized existence, and in particular toward democracy. Many followers of modernization theory also claim that, like democracy, inclusive institutions will emerge as a by-product of the growth process. Moreover, even though democracy is not the same as inclusive political institutions, regular elections and relatively unencumbered political competition are likely to bring forth the development of inclusive political institutions. Different versions of modernization theory also claim that an educated workforce will naturally lead to democracy and better institutions. In a somewhat postmodern version of modernization theory, New York Times columnist Thomas Friedman went so far as to suggest that once a country got enough McDonald’s restaurants, democracy and institutions were bound to follow. All this paints an optimistic picture. Over the past sixty years, most countries, even many of those with extractive institutions, have experienced some growth, and most have witnessed notable increases in the educational attainment of their workforces. So, as their incomes and educational levels continue to rise, one way or another, all other good things, such as democracy, human rights, civil liberties, and secure property rights, should follow. Modernization

I have lived and worked in the Washington, D. C., metropolitan area for almost four decades. During this period I have watched families and institutions recycle their problems for several generations, despite enormous efforts to be innovative. The opportunity to observe this firsthand was provided by my involvement in the major institutions designed by our civilization to foster change: religion, education, psychotherapy, and politics (I have been here since Eisenhower). That experience included twenty years as a pulpit rabbi, an overlapping twenty-five years as an organizational consultant and family therapist with a broadly ecumenical practice, and several years of service as a community relations specialist for the Johnson White House helping metropolitan areas throughout the United States to voluntarily desegregate housing, before Congress passed appropriate civil rights legislation. Eventually, the accumulation of this experience began to show me how similar all of our “systems of salvation” are in their structure, the way they formulate problems, the range of their approaches, and their rationalizations for their failures. It was, indeed, the basic similarity in their thinking processes, despite their different sociological classifications, that first led me to consider the possibility that our constant failure to change families and institutions fundamentally has less to do with finding the right methods than with misleading emotional and conceptual factors that reside within society itself. For

Cheered on by the growing crowd, Gabrielli joined forces with Mario. My teacher said, “In antiquity, pederasty was seen as an educational institution for the inculcation of moral and cultural values by the older man to the younger, as well as a form of sexual expression. It gained representation in history from the Archaic period onwards in Ancient Greece.” Both men had created an imaginary platform, as if speaking in a forum at an ancient amphitheater. “According to Plato, in ancient Greece, pederasty was a relationship and a bond, be it sexual or chaste, between an adult man and an adolescent boy outside his immediate family. “Most Greek men engaged in sexual relations with both women and boys, though exceptions to the rule were known; some avoided relations with women and others rejected relations with boys. In Rome relations with boys took a more informal and less civic path, with older men taking advantage of their dominant social status to extract sexual favors from their social inferiors. They carried on illicit relationships with freeborn boys.” My teacher spoke heroically.

No less than human beings, human institutions exhibit constraints. Schools or factories or offices may be malleable, but they are not infinitely so. Economies of scale, vexations of human relations, bureaucratic histories, diverse and changing expectations, and pressures for accountability burden all significant human institutions. In the past, serving a smaller and less diverse clientele, schools faced certain problems; today, in a rapidly changing world, where the schools are expected to serve the multiple needs of every young individual, the limitations of this institution are sometimes overwhelming. If one wishes to bring about change in schools, it is important to understand their modes of operation no less than one understands the operations of individuals within them. Accordingly, following the investigation of constraints on human knowing, I consider some limits governing educational institutions, most especially schools. A focus on children and schools brings us face-to-face with a third dimension: the question of which knowledges and performances we value. If one considers school strictly as a place in which certain criteria are to be met (say, for the purpose of certification), it matters not what use one can subsequently make of the skills and knowledge acquired there. One could readily tolerate schools where understanding was considered irrelevant or even noxious. But if one wishes to argue that school should relate to a productive life in the community, or that certain kinds of understanding ought to be the desiderata of education, then the research results I have described are consequential.

（阿尔伯塔大学毕业证书原版咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

（温莎大学毕业证成绩单咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

（McGill麦吉尔大学毕业证咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

诺瓦艺术与设计大学毕业证书咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

（办理卡莫森学院毕业证咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

滑铁卢大学毕业证成绩单咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

纽约理工学院毕业证成绩单咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

美国普林斯顿大学毕业证书原版制作咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

新版加利福尼亚大学欧文分校毕业证咨询顾问qq/微信: 1954 292 140）回国认证、应付家人、回国工作入职、国外申请学校等。致力于为每一位因特殊因素拿不到学位证的同学服务。Over the past ten years, the study abroad service company has countless overseas models, and can perfectly restore the degree, Diploma, Transcripts, certificate and other graduation materials of overseas universities in 1:1. ◇高规格，高质量！选择我们-就是选择安心，全程保密，让你办的放心。 ◇留学学历认证，非正常毕业留学生。留信网认证。 ◇服务: 留学学历认证, 未毕业 原版毕业证, 留学保录取。 No matter where you are, as long as you need it, we will meet your needs with the most efficient work efficiency Just a little hope that everyone understands! This is a gray industry with its special nature. I am doing this for everyone, and I have a heavy legal responsibility. Some friends consulted for a long time, and finally asked, "If I am looking for you, how can you prove that you are not deceiving?" "If I am looking for you to prove how your things are reliable?" "How to prove that you are good people?" Since we have chosen us, we should trust us and buy goods to shop around. I have no problems at all. I have never urged my clients to handle it with me, and I never object to customers consulting more. After all, who is the best, I believe everyone sees it. Wherever gold shines! Business Selection Guidelines 1. the work has not been determined to return to the country to first see the parents, relatives and friends to see the diploma. You can apply for a diploma for your school. 2. returning to the country to enter private enterprises, foreign companies, their own business situation These units do not query the authenticity of the graduation certificate and there is no channel in the country to inquire about the authenticity of the foreign diploma does not need to provide real education department certification. In view of this, you can apply for a diploma; 3. into the state-owned enterprises, institutions, civil servants, etc. These units are required to provide real Ministry of Education certification for the Ministry of Education certification required for a large number of materials and cumbersome all materials you must provide the original we rely on rich experience and fast green channel to help you Quickly integrate materials to make you less detours.

One class of methods, moral outreach, relies on dialogue, lectures, sermons, education, training, and counseling. The idea is to effect a change in cultural patterns through, for example, moral exhortation, role models, counseling services, education programs, or faith-based efforts. Many of these interventions are no more than attempts to convince some among the ghetto poor that their cultural ways are obstacles to their escape from poverty. But what if there are many who have suboptimal ghetto identities and the basic structure is unfairly stacked against them? Here it seems that moral outreach would have limited success. After all, our conception of the good determines what we feel ashamed of and take pride in. That is to say, shame and pride are relative to our fundamental goals and to the communities with which we identify. If targets for moral reform reject mainstream values and embrace ghetto identities, as the strong version of the cultural divergence thesis asserts, they will not be readily shamed into conforming to mainstream norms; nor should we expect them to take pride in embodying mainstream virtues. They will have developed alternative sources of self-worth that do not depend on mainstream institutions for validation.

In the following days, the first opposition party was founded and my parents revealed the truth, their truth. They said that my country had been an open-air prison for almost half a century. That the universities which had haunted my family were, yes, educational institutions, but of a peculiar kind. That when my family spoke of the graduation of relatives, what they really meant was their recent release from prison. That completing a degree was coded language for completing a sentence. That what had been referred to as the initials of university towns were actually the initials of various prisons and deportation sites: B. for Burrel, M. for Maliq, S. for Spaç. That the different subjects of study corresponded to different official charges: to study international relations meant to be charged with treason; literature stood for 'agitation and propaganda'; and a degree in economics entailed a more minor crime, such as 'hiding gold'. That students who become teachers were former prisoners who converted to being spies, like our cousin Ahmet and his late wife. Sonia. That a harsh professor was an official at whose hands many people had lost their lives, like Haki, with whom my grandfather had shaken hands after serving his sentence. That f someone had achieved excellent results, it meant the stint had been brief and straightforward; but being expelled meant a death sentence; and dropping out voluntarily meant committing suicide.

One important note related to an inequity of experiences is that the ability to “look away” from race is largely tied to privilege. This is usually done by parents and educators who are themselves positioned as part of the dominant race in their society or institution, or who have mitigating characteristics such as economic and social class that buffer the experience of race.

These factors create physical vulnerability and systemic disadvantages that education, income, and access to health care cannot erase. This inequality, born more than four hundred years ago and embedded in every structure and institution of American society, including the health-care system, is driving our country’s poor national health outcomes relative to the rest of the developed world. It has taken me three decades of reporting on the health of African Americans and several disturbing personal medical crises to understand the ways discrimination and bias contribute to poor health outcomes primarily in African Americans, but in reality in all oppressed people.

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the development of emotional-intelligence-based social and emotional skills are directly linked to attentional-improvement/mindfulness/meditative practices, in which many schools and academic institutes around the world are beginning to show a keen interest.

The prominence of victimhood culture in higher education, especially at elite institutions, indicates that victimhood culture is concentrated among the relatively affluent and successful members of the upper middle class.

-Do you know the difference between intellectual telepathy and emotional reincarnation? -Yes, telepathy is reading thoughts, and reading feelings and sensations. -Did it ever occur to you that someone is telepathy to you against your will? -Some people have this talent, or so they claim. Baibars: It is not a talent, but a knowledge. Physiognomy was never a talent, but rather an experience. People who travel a lot, social people, who have an appetite for information, and details, are the owners of physiognomy, who acquire it as a result of their experiences, all of which are stored in their subconscious mind, and the latter gives them results. In the form of emphatic feelings, we call it physiognomy, or talent. And basically, it’s based on data: we do not hear or know about anyone who has insight, who has earned this talent while sitting at home, but who is a frequent traveler. The more data you have, the more precise you are able to telepath with your target, and now telepathy is happening at every moment. With the technical revolution and the development and diversity of the means of all information, in many ways, social networking sites are not the first and will not be the last. With the development of computers, and their ability to process huge amounts of data, in a relatively acceptable time, and with the development of artificial intelligence software, and self-learning software, our privacy has become violated by many parties around the world, not only the intelligence services, but even studies and research centers, and decision-making institutions. They all collect an awful lot of data every day, and everyone in this world has a share of it. These software and computers will stand powerless if you strip them from their database, which must be constantly updated. Telepathy became available, easy, and possible, as never before. Physiognomy became electronic in the literal sense of the word. However, our feelings, and our emotions, remain our impenetrable fortress. If you decide to make your entire electronic life a made-up story, contrary to the reality of what you feel, such as expressing joy when you feel sad, this software will expect you from you other than what you really feel, it will fail. The more you are cunning, and deceitful in reincarnation, the more helpless it stands in knowing the truth of your feelings that no one else knows. All that is required of you is to express the opposite of what you feel. The randomness of humans, their spontaneity, and those they think are their free decisions, have been programmed by a package of factors surrounding them, which were imposed on them, including society, environment, conditions, and education. The challenge is to act neither spontaneously nor randomly, and here lies the meaning of the real free will. Can you imagine that? Your spontaneity is pre-programmed, and your random decisions that you think are absolutely free, are in fact not free, and until you are able to imagine this and believe in it, you will remain a slave to the system. To be free you must first overcome it, you must rebel against what you think is your free self. He was silent for a moment, took a breath from his cigarette, and what he was about to say now almost made him inevitable madness, a few years ago… -But, did it occur to you, Robert, that there is someone who can know the truth about your feelings, no matter how hard you try to fake them! And even knows it before you even feel it! A long moment of silence…

American Indians, for example, had resisted every effort by the English to teach them the arts of civilization. Franklin thought this striking, yet hardly inexplicable. “They visit us frequently,” he told Collinson, “and see the advantages that arts, sciences, and compact society procure us. They are not deficient in natural understanding, and yet they have never shewn any inclination to change their manner of life for ours, or to learn any of our arts.” The reason was plain enough: “In their present way of living, almost all their wants are supplied by the spontaneous productions of nature, with the addition of very little labour, if hunting and fishing may indeed be called labour when game is so plenty.” Significantly, when an Indian child was brought up in white ways, the education often failed to stick. “If he goes to see his relations and make one Indian ramble with them, there is no persuading him ever to return.” More significantly, the opposite was not true. White children raised as Indians demonstrated no desire, after visits to English settlements, to stay there. “In a short time they become disgusted with our manner of life, and the care and pains that are necessary to support it, and take the first good opportunity of escaping again into the woods, from whence there is no reclaiming them.” In one case an Englishman raised with the Indians inherited a substantial estate; he came home to test his new circumstances but soon abandoned them, leaving the estate to a younger brother and carrying off only a gun and a coat. Franklin related yet another story that further illustrated his point. Some years earlier one of the colonies had concluded a treaty with the Six Nations (the Iroquois confederacy of the lower Great Lakes region). All that remained was the exchange of civilities. The English commissioners offered to underwrite the education of half a dozen of the brightest Indian lads at the College of William and Mary, the finest educational institution in the region. The Indians responded that they were most grateful for this kind offer but must decline. Some Indian youths had been educated in this way several years before and had returned good for nothing, being unable to hunt, trap, or fight. The Indians made a counteroffer: to take a dozen English children to the Indians’ great council, where they would be raised as real and useful men.

When a great deal of later inauthentic imitation has been sifted out, the most compelling of these accounts are more than just edifying guides to do-it-yourself sainthood: they preserve portraits of people in the most extreme of situations, the circumstances of which have released them to behave well beyond convention. Most surprising is the journal of sufferings written in the first decade of the third century by an unusually well-educated, spirited (and Montanist) North African martyr called Perpetua. One of the most remarkable pieces of writing by a woman surviving from the ancient world, its content caused problems to both its editors and to subsequent conventionally minded devotees because it was shot through with her determined individuality and self-assertion. She did not simply defy the authorities but went against the expectations of everyday society (including, of course, Christian everyday society) by disobeying her father, who desperately wanted her to abandon her faith: ‘Father’, I said, ‘for the sake of argument, do you see this vase, or whatever you want to call it, lying here?’ And he said, ‘Yes, I see it’. And I said to him, ‘Can you call it by any other name than what it is?’ And he said ‘No, you can’t’. ‘So’, I said, ‘I cannot call myself anything other than what I am – a Christian’. Merely hearing this word upset my father greatly. He threw himself at me with such violence that it seemed he wanted to tear my eyes out …18 In that charged encounter is a characteristic moment of tension for Christianity: how does one form of authority relate to another, and which is going to prevail? Perpetua was disobedient not just to her father but to the institutional Catholic Church which later enrolled her among its martyrs, because she was a Montanist. Some of the most remarkable passages in her account occur in her description of the second and third dreams or visions that she had in her prison cell.

As historian Theda Perdue and anthropologist Jack Campisi have noted separately, the closing of all-Indian schools created a crisis for southeastern Indians. When institutions like the East Carolina Indian School in Sampson County, North Caroline, locked its doors, a symbol of Indian pride, independence, and identity was closed as well. Despite the negative publicity surrounding integration, some silver lining soon appeared. The loss of schools prompted many groups to establish formal tribal entities in place of old board of education and related committees.

The brain is not the source of anything. It is the conduit, the biological computer system, which responds to information stimuli and makes it conscious in terms of fivesense perception and behaviour. Different areas of the brain become activated, or ‘light up’, when energetic information is received that relates to their specific role in decoding and communicating information to the holographic conscious mind. The information can come from the heart and the greater Consciousness (what some call the soul), or it can come from direct Archontic possession and the endless Archontic programs such as education, science, medicine, media, politics etc., etc., etc. Once you open yourself to heart intelligence – innate intelligence, universal intelligence – the ‘opposition’ is routed and the heart and brain speak as one . The fact it is such a ‘revelation’ that the brain is changeable and malleable shows how far off the pace mainstream ‘science’ is and has been. The brain is a hologram and its base state is a 100 percent malleable waveform information field. When the field changes, the ‘physical’ brain must change and it is at the waveform and electromagnetic levels that Archontic possession takes place and the heart most powerfully interacts with the brain, although it does so electrically, too. For the most extreme possession to happen the heart’s influence must be seriously curtailed and that is why the Archons target the heart vortex in the way they have structured society and lock people into the emotional chakra in the gut. Positive feelings and perceptions like love and joy (high frequency) come from the heart while negative emotions like fear, anxiety, stress and depression (low frequency) come from the belly. The idea is to block the influence of the heart by giving people so many reasons to feel fear, anxiety, stress and depression. Stress causes heart disease because it stems the flow of energy through the heart chakra and causes it to form a chaotic field that becomes more intense the longer the stress continues. This distortion is transferred through to the holographic heart and there you have the reason why in a fearful and stressed society that heart disease is a mass global killer. What is called ‘heartache’ is when people feel the effect of the distorted heart-field. The effect of severe trauma, like losing a loved one, really can cause people to die of a ‘broken heart’ because of this. Research by the Institute of HeartMath has shown that the heart’s electromagnetic fields change in response to emotions and, given that the heart field can be measured several feet from the body, you can appreciate the fundamental effect – positive or negative – the nature of that field can have on mental, emotional and bodily health. The heart vortex and its massive electromagnetic field is where human perception has been most effectively hijacked and we need to reverse that. Nothing is more important than this for those who truly want to free themselves from Archontic tyranny. If people think they can meet this challenge with anger, hatred or violent revolution they should feel free to waste their time. No shift from gut to heart = global tyranny. Shift from gut to heart = game over. It is possible to override and bypass the brain altogether and in fact this must be done to go beyond ‘time and space’. I have been doing this since my experience in Peru and it gets more powerful and profound the more you do it. This is what Da Vinci, Bruno and the others were doing. Normally information enters what we call the conscious mind through the brain with all the potential interference, blocks and filters caused by belief, emotion and other programming. But if you move your point of attention from the body out into the infinity beyond the Matrix you can make a direct connection between expanded insight and your own conscious awareness.

A different type of endorsement of authoritarian growth recognizes its unattractive nature but claims that authoritarianism is just a passing stage. This idea goes back to one of the classical theories of political sociology, the theory of modernization, formulated by Seymour Martin Lipset. Modernization theory maintains that all societies, as they grow, are headed toward a more modern, developed, and civilized existence, and in particular toward democracy. Many followers of modernization theory also claim that, like democracy, inclusive institutions will emerge as a by-product of the growth process. Moreover, even though democracy is not the same as inclusive political institutions, regular elections and relatively unencumbered political competition are likely to bring forth the development of inclusive political institutions. Different versions of modernization theory also claim that an educated workforce will naturally lead to democracy and better institutions. In a somewhat postmodern version of modernization theory, New York Times columnist Thomas Friedman went so far as to suggest that once a country got enough McDonald’s restaurants, democracy and institutions were bound to follow.

Page 44: A Chinese immigrant arriving in Bangkok is assured of ready assistance from his dialect group, and this help is offered without question by people who speak his own language and know his needs. Through them, he is put in contact with relatives or persons from his own village in China. They see that he is housed and given work. Later the association stands always ready to give help when needed—to offer advice on sending remittances to China, to provide interpreters when dealing with officials, and to intercede when the immigrant runs afoul of the government’s red tape. Like the prototype institutions of China, the dialect association provides educational and medical facilities—more elaborate in fact than anything available in the rude villages of South China, and a continuing system of protective services in times of crisis or misfortune. In Thailand the individual Chinese who needs a loan, a job, or help of any kind will ordinarily appeal to his relatives first as he would in China. When these are unable to help, he can usually get assistance from his dialect association. While the type of problem brought to the attention of the dialect association may differ from problems faced in China, the fact remains that the association stands ready to help the individual Chinese in precisely the same manner and with the same spirit as he would expect from his clan group in China. Furthermore, just as everyone with the same surname and family origin was considered a member of the clan in China and therefore entitled to assistance from other members, so in Thailand all persons of a certain dialect groups are considered ipso facto members of the dialect association and thereby entitled to its full assistance.

Wilhelm Meya - An American Social Entrepreneur Wilhelm Meya is an American social entrepreneur and international nonprofit leader. He is renowned for his work preserving and protecting endangered indigenous languages. As Founder & CEO of The Language Conservancy (TLC), he has grown a network of over a dozen related organizations that work to support endangered languages and build linguistic capacity & infrastructure. Mr. Meya has worked hard to forge numerous alliances between his organization and governmental agencies as well as educational institutions.

Even holding a position in the academic world is not a road to becoming more fulfilled or creative. In the absence of a strong women’s movement working in academia can be stifling, because you have to meet standards you do not have the power to determine and soon you begin to speak a language that is not your own. From this point of view it does not make any difference whether you teach Euclidean geometry or women’s history, though women’s studies still provide an enclave that, relatively speaking, allows us to be “more free.” But little islands are not enough. It is our relation to intellectual work and academic institutions that has to be changed. Women’s Studies are reserved to those who can pay or are willing to make a sacrifice, adding a school day to the workday in continuing education courses. But all women should have free access to school, for as long as studying is a commodity we have to pay for, or a step in the “job hunt,” our relation to intellectual work cannot be a liberating experience.

he taught me how you can and can’t get out of it. Because of my deeply held biases against Jews, he spent a lot of time with me on the topic of racism and showed that it too was a feature of the box—of mine as much as anyone else’s. ‘If you see people of a particular race or culture as objects,’ he told me, ‘your view of them is racist, whatever your color or lack of color or your power or lack of power.’ He showed me that this is the same for all divisions, whether between rich and poor, old and young, educated and uneducated, religious and nonreligious, Catholic and Protestant, Shia and Sunni. “‘When you begin to see others as people,’ Ben told me, ‘issues related to race, ethnicity, religion, and so on begin to look and feel different. You end up seeing people who have hopes, dreams, fears, and even justifications that resemble your own.’ “‘But what if one group of people is oppressing another?’ I once asked Ben. “‘Then the second group must be careful not to become oppressors themselves. A trap that is all too easy to fall into,’ he added, ‘when the justification of past abuse is readily at hand.’ “‘How would they become oppressors themselves if they simply try to put an end to injustice?’ I asked. “‘Because most who are trying to put an end to injustice only think of the injustices they believe they themselves have suffered. Which means that they are concerned not really with injustice but with themselves. They hide their focus on themselves behind the righteousness of their outward cause.

Disappointingly, at precisely the point where church-related colleges and universities ought to display a countercultural communitarian impulse, they generally mirror the radically individualistic tendencies of the rest of American culture. Thus, they do not realize in any exceptional way the kind of peaceable polity described by St. Augustine: “a perfectly ordered and perfectly harmonious fellowship in the enjoyment of God, and of one another in God.”5 Irrespective of their rhetoric, Christian colleges and universities in practice seldom if ever resemble anything like the commonwealth of which St. Augustine speaks, wherein all are “united in fellowship by common agreement as to what is right and by a community of interest.”6 To the contrary, on these matters church-related colleges and universities all too easily reflect the character of the wider culture and thus fail to embody imaginative, faithful alternatives in which community simpliciter, and Christian intellectual community in particular, are in evidence. The familiar results include hyperspecialization that is not only content with but also prides itself on interdisciplinary irrelevance and inaccessibility; fragmentation of the curriculum; faculty disinclined toward conversation about common educative aims and curricular priorities; and students confirmed in their untutored, careerist, and consumerist impulses. In short, Christian educational institutions exhibit a failure to acknowledge and cherish our mutual interdependence, an aversion toward the hard work of finding common ground and arguing contested points, and resignation to lives and ideas torn asunder from the joys of serving a shared, mutually enriching good.

Swami Devi Dyal Institute of Pharmacy The Institute is approved by AICTE & Pharmacy Council of India and is affiliated to Pt. B.D. Sharma University of Health Sciences, Rohtak. Courses Offered: Bachelor in Pharmacy A Bachelor of Pharmacy (Abbreviated B Pharma) is a graduate education degree in the field of pharmacy. The degree is the basic condition for practicing in many countries as a pharmacist and it is about developing necessary skills for counseling patients about understanding and using the properties of medicines. Bachelor of Pharmacy (B.Pharm) is an undergraduate degree course in the field of Pharmacy education. The students those are interested in the medical field (except to become a doctor) can choose this course after the completion of class 12th. After the completion of this degree, the students can practice as a Pharmacist. Pharmacists can work in a range of industries related to the prescription, manufacture & provision of medicines. The duration of this course is 4 years. The B.Pharm is one of the popular job oriented course among the science students after class 12th. In this course the students study about the drugs and medicines, Pharmaceutical Engineering, Medicinal Chemistry etc. This course provides a large no. of job opportunities in both the public and private sector. There are various career options available for the science students after the completion of B.Pharm degree. The students can go for higher studies in the Pharmacy i.e. Master of Pharmacy (M.Pharm). This field is one of the evergreen fields in the medical sector, with the increasing demand of Pharma professional every year. B.Pharm programme covers the syllabus including biochemical science & health care. The Pharmacy Courses are approved by the All India Council of Technical Education (AICTE) & Pharmacy Council of India (PCI). B.Pharma – Bachelor in Pharmacy Program Mode Regular Duration 4 Years No. of Seats 60 Eligibility Passed 10+2 examination with Physics and Chemistry as compulsory subjects along with any one of the Mathematics/ Biotechnology/ Biology. Obtained at least 47% marks in the above subjects taken together. Lateral Entry to Second Year: Candidate must have passed Diploma in Pharmacy course of a minimum duration of 2 years or more from Haryana Board of Technical Education or its equivalent with at least 50% marks in aggregate of all semesters/ years.

Neighborhood In the broadest sense, the neighborhood is a friendly atmosphere of security that lies between two or more human virtues and nobility. Therefore, the neighborhood is also spread out prevalently from human kindness and sympathy. Neighborhood is not something “scientific”, resembling a “scientific fact” that has the date of its discovery. The neighborhood, therefore, can not be defined as same way we define chemical formula. Neighborhood is not an object or concept that is somewhere in the institute's cabins made and then is applied to us. The neighborhood is above all the giving of to other people and creatures with spiritual tranquility and physical security, to live with them. The neighborhood firstly encompass us, not we him. The neighborhood, therefore, is the spiritual, psychological and physical space emerged from the whole set of moral relations among people. There is a moral neighborhood between us and our neighbor. The neighborhood is here, like the air here or the ground under the feet. The neighborhood reside in pious freedom of personal decision to live inpeace in with other people. Also: neighborhood is not a dictation law, similar to the dictation of the laws of modern parliaments. In the neighborhood establishment there is no “stronger” and “weaker” sides. Neighbors donate the neighborhood institution with their own goodness and that so they are enobling. Therefore, the neighborhood is not a prevalent rational project such as, for example, the construction of a hydroelectric power plant a project! Neighborhood is a spiritual institution that grounds itself, under condition that moral people provide a chance for that institution. Neighborhood is not led or moderated by any of the participants in it. In addition, the neighborhood is a consequence of moral courtesy, moral education. Our upbringing and our morale dams protect others from us. Furthermore, it is like a free and dignified conversation. A dignified conversation leads itself. If any interlocutor begins to dominate the conversation, then the conversation turns into something like a police interrogation. The neighborhood, of course, can be intimidated, but it is not a family alliance. Namely, our neighbor is not necessarily our cousin. Neighborhood is neither a material benefit nor a business, because the true neighborhood does not thickens anyone bank accounts. But the true neighborhood contributes to many prosperity, and among others to the material, of course. Although the neighborhood has nothing against the rules of “house rules”, the neighborhood is far more than that. The neighborhood is a moral characteristic of the neighbor, and the neighbor is here as someone who is “sown on Earth”, where are “sown” we too, his neighbors. The neighbor is in the midst of our vicinity, in the middle of the same street, in the middle of a common city, homeland and country. Further, the neighborhood is a moral responsibility. The neighbor is there to meet, to exchange greetings, to shake hands, to talk, to eat sometimes together, to exchange views, opinions about world and life. By our conversation with us, our neighbor moves in our time with non-violent footsteps, enters our language, steps into our spiritual mood, enters “our space”. We do the same with his time, language, spiritual mood, “his space”. But this participation in the space and the spirit of the neighborhood does not mean occupation. On the contrary, the neighborhood is participation without seizure without deprivation, as billions of fish participate in one ocean, but it is impossible to say that each other occupies their space ...