Identifiable Features

The Sikh people do not practice many examples of outward, external worship i especially those that may be troubling. They do practice one outward tradition, though, the wearing of the Five K's. The symbolism behind the five K's remains the focus of their practice. This tradition remains acceptable because it points the Sikh people to their worship, and reinforces the ethics of their religion. The five K's are consistent reminders of God and their devotion to Him. These five symbols include the Kesh, Kangha, Kara, Kachera and Kirpan. The five K's is a tradition that dates back centuries and remain an important part of the Sikh tradition. The pieces help the people reflect on their religion, and focus on righteous living. They view wearing the five K's as a practice necessary for achieving union with God and displaying their devotion. Sikh people do not have to wear all 5 of the K's. Some may wear all of them, and some may only wear one. Many will try to wear as many as possible, although the practicality of the five K's has varied over time. The Kesh is uncut, or natural hair that is not styled. The Kesh is a style for both men and women. Usually, a turban or another fabric cloth that covers a topknot guards the hair. Sikh people recognize their creation by God, and aim to remain as natural as they were made. They believe one should not interfere with their God given form. This supports their belief that everyone is a creation of God, and acknowledges his creations should remain. The Kangha is a small comb that is worn to keep the hair neat. It is more of a practical piece rather than symbolic. The Kangha is mostly a tool that allows the Sikh people to wear their hair naturally and acknowledge their natural appearance and being. The Kara is an iron or steel bracelet that is worn by the Sikh people. It is worn always on the right wrist. The Kara represents both community and unity. The sense of community the Kara brings, is that of the Sikh people. When wearing the Kara, the people believe they are all unified as a singular community. It is an important aspect of the religion to serve each other and remain a unified body. The Kara represents a constant contact and unity with God, and a tool of

Determining the most beneficial augmentative and alternative communication device is a critical component in AAC because it takes time and dedication to teach a client how to use the device as well as teach others around them how to understand. Hypothetically if a SLP were to provide wasted effort the results could have the potential to be devastating because in some circumstances all the client has is little time. Lucky enough for speech language pathologists there are models for assessment that provide guided intervention tactics. Assessment models can be described as feature matching, the participation model, and or the universal design for learning. Typically, feature matching is a quick and easy way to guide assessment because essentially

Jessica is an 18 year old, self-identified first generation Mexican-American, single heterosexual adolescent in her Freshman year of college, attending school three hours away from home. Jessica grew up Catholic and regularly attended church with her parents, although she considers herself to be a liberal Catholic. Jessica is the first in her family to graduate high school and attend college. She is majoring in Sociology and hopes to one day make a difference in someone’s life.

“Where the Food is Free”, by Sumathi Reddy reveals the life at another temple known as “Sikh Cultural Society” located in Richmond Hill Queens as well. Like mentioned by Gurmeet the employee, volunteers are a true source of help for the temple. As stated in the article,

Driving up to the snow dusted gravel road that lead to what would be my first temple experience, I couldnʼt help but feel overcome by nerves. For the most part, I consider myself to be a well versed and culturally competent person. Anything related to the Indian culture such as food, fashion or religious deities has long stirred fascination within me. I couldnʼt tell you exactly what I wouldʼve expected from such an experience, I myself was raised without any such religion, so when approaching someone elseʼs you tend to be somewhat skeptical. My feelings of doubt and disbelief quickly dissipated upon first entering the temple. For me, I couldnʼt have come away with a higher feeling of pride and gratitude at the kindness that was shown both my classmates and I.

The most distinctive features on P._audax are the eight eyes. The forward-facing anterior median (AM) eyes are the largest of all the eyes. When a person looks at the spider, the AM eyes are the ones that look back at that person. To the side of the AM eyes are the smaller anterior lateral (AL) eyes. Behind the AL eyes, and almost on top of the head, are the posterior median (PM) eyes and posterior lateral (PL) eyes. Jumping spiders have very keen eyesight. Eyesight is essential for hunting and courting.

The Temple is located at 15200 S.W. 240th Street at Homestead, FL. The Thai Buddhist temple is a Theravada temple and a place to meditate and enjoy peace and quiet moments. It was built in 1982 and is the home of several monks. It opens everyday from 7am to 5pm and everybody is welcomed to participate. It is not required a specific dress but it is not permitted people who is wearing shorts, miniskirts, and tank tops. When visitors enter the building they need to put their shoes outside and also one thing that I noticed is that there is now food or drink inside the

The type of identification procedures that occurred in this scenario is show-up. A show-up consists of an exhibition of a suspect to a witness or victim of criminal identification (Hall, 2015). One-man show-ups, obviously, are more suggestive of guilt than lineups are. As such, they should be used with caution. Generally, a one-man show-up should occur soon after the crime. If there is time to organize a lineup, this is the preferable method of the identification procedure.

The first aspect of diversity I chose to analyze is religion. My religion has had a constant and endless imprint on my life. There are many ways that I express my religion. One observable characteristic of my religious identity is my dress and appearance. I choose to dress modestly as a symbol of self-respect. Based on the belief that my body is a gift from God, I also choose to not adorn my body with tattoos. My weekly attendance at church and participation in the choir are other patterns of observable characteristics of culture. A final example of an observable characteristic is service. I choose to give of my time and talents to help others at school, church or in my community. For instance, each Sunday I voluntarily teach a Sunday

It is common to find the peripheral parts of the body, for example, hand and foot in mass disasters and fatal assault where the body is dismembered to hide the identity of the victim (Kanchan and Kumar, 2010).

In the second grade class of Mrs. F’s class, Carmen is one of her students that is having challenges with reading. Carmen is a seven-year-old girl that is extremely outgoing and loves to help her peers. She is currently performing at a low reading level but is hard working on improving her reading and writing. When doing the letter identification assessment she was comfortable with me in comparison to the first time we worked together. She was confident with the process of the assessment and was not shy asking questions about a letter. My second interaction with Carmen, she was more open to talking to me and becoming interactive with the assessments. Knowing that Carmen is more comfortable with the assessment will allow me to help her see her full potential in improving her reading skills.

The building itself was very unique, both exterior and interior. It is an all white building that has a gold dome on top of the middle round building. The temples vary in shape and size, as the outwards appearance is unimportant. As we entered the building, put on our head coverings before entering their worship room. This room is the Sikh temple, which is called Gurdwara, “Gateway to the Guru”. In the worship room, there was a beautifully carved, four post structural sculpture. This sculpture is important because their Guru, Guru Granth Sahib which literally means “from the Gurus mouth” is kept here. Guru Granth Sahib scriptures contain the actual words and verses spoken by the Gurus. The room had a lot of phrases hanging on the walls of

Identities are prescriptive representations of every society’s members themselves and of their relationship to each other. The “limits of identification”, thus divide social prescription of identity into two categories, prescriptive accounts of members themselves which is their personal identities, and behavioral prescriptions for the proper enactment of these identities which is society’s norms or behavioral norms that require individual’s to be identified and act in certain ways. In the three passages, “Selections from reading Lolita in Tehran,” by Azar Nafisi, “On Becoming an Arab,” by Leila Ahmed; “Selections from Losing Matt Sheppard,” by Beth Loffreda, the “limits of identification” are introduced based on gender, race, and sexuality as main factors used to classify the characters in the readings and pose their identity which led to prejudice, discrimination, and limit their lives based on general stereotypes. “Limits of identification,” therefore are general ideas used to distinguish individuals who are different in some ways from the rest of society, because they belong to a certain gender, race, or act in certain ways that is different from the set of social norms. According to Ahmed, Nafisi, and Matt’s life experience, hence, the potential “limits of identification”, are their societies’ norms and beliefs that are reinforced on them. These norms and beliefs allow every society and every individual to marginalize these characters based

Their destruction typically as less to do with religion or more to do with unrooting the control of past governments. Though instances of temple desecration exist with the motivation of replacing on religion with another that is often times not the complete end. Especially, the replacing of Hindu temples that often stored great amounts of material wealth. That wealth could be utilized in by the plunders in a number a ways, not least of which is funding their own temples, palaces, or wars. Temples were both made by political forces and local communities as much as they shaped them. “The main function of the temple as an institution is thus considered to be integration: economically through the redistribution of accumulated resources, socially through the incorporation of diverse social groups into one community of worship, and politically through the conferment of ritual prestige to sovereigns and local elites.”(temple pantronage 331). Temple desecration is a pivotal act of attempting to uproot a community’s identity and political

The Mandir (temple) was constructed with Italian marble, Indian pink sandstone, and Turkish limestone. The walls were all carved with delicate carvings of Gods that were carefully shipped all the way from India. The Hindus had very strict rules that had to be followed, such as: no smoking, drinking or eating inside, cell phones had to be turned off, and we had to be silent. We also had to take our shoes off before entering the temple out of respect for the deities and to keep the floors clean.