Intro

Liliana Lopez Caracoza Professor Garchow English 085 November, 13, 2012 Bill Maxwell, Start Snitching, St. Pettersburg Times, September 2007 In the article written by Bill Maxwell, he talks about the black to black violence in poor neighborhoods. He explains on more depth how many deaths have been placed in the last years. People do not contribute to the arrest of the murders, sometimes they are afraid to speak against gang members or other criminal members.Mr. Maxwell gave some facts about the deaths of blacks and he keeps adding people to his Wall of Black Death. A group in Tampa already organized a group called â€Å"don’t snitch†, all the people involved in the program relate to the death of a black relative that died. He gave great example and anecdotes about the crimes from black to black citizens and how the community needed to respond to the continued growing violence towards blacks.Robert Phansalkar, Stop Snitching’ Won’t Stop Crime, University of Wisconsin, 2007 The Article written by Robert Phansalkar, about the diverse communities that do not receive security help from the government. The article explain in detail most of the problems why they do not receive the help necessary, but it actually be helpful if he added statistics on his work.The movement by different rappers and media personalities did not help the growing violence in the most dangerous parts of the poor communities, which are the most dangerous. Gang violence is a part well explain in the article Stop Snitching’ Won’t Stop Crime. Police did not receive any information on the people the attackers and their victims, an example was the rapper Cameron Giles, which was part of the program and did not participate in investigations on his accident. In summary the program did not work.

Nayaka Is the Honarary Title of Boyar / Valmiki / Bedar People in India

Boyar=Mudiraj=Nayakar=Nayak=Naidu=Boya=Bhill=Valmiki=Rajput=Panwar =Talari=Besta=Bedar=Koli=Kirat=Ahir=Mahar=Muthuraja=Rajus=Koya=Bhoja= Bhoi=Gangawar=Gangaputra=Dorabidda=Pandu=Oddar=Vedar=Vettuvar= Vettaikarar=Patel=Pawar=Chola=Pandiya=Chera=Pallava=Dev=kannadiya nayakan=nayakkan=Panwar=Palayakarar=palegar=Kajal=Balija=Kample=Vettuva Gounder=Kannadia Okkaliga Gowder=Gawara=Chouhan=Parihar=Chalukkya= Kahar=Kohli=Bhil=Aryar [pic]Sri Valmiki Sage, Author of Ramayanam The above are same casteThe Nayak is honorary and hereditary title of the Boya Caste People in India, the word boya spelled in few types, those were Boyar,Boyer,Bhoya,Bhoyar,Bhoi,Boir and Bhoirs and they alias as Bedar, The Bedar means the hunters of mountaineers, so the mountaineers of boya people hold the hereditary title of Nayak. Madakari Nayaka or Madakari Nayaka V was the last ruler of Chitradurga, India. (Chitaldrug (‘ Spotted castle,' or ‘Umbrella rock'). — Chief town of the District of Chitaldr ug, Mysore State; 126 miles north-west of Bangalore. Lat. 14 14†² n. , long. 76 26†² e.Population (188 1) 4271. The modern town stands at the north-east base of a cluster of hills, covered with extensive fortifications. Many inscriptions have been found of the Chalukya, Ballala, and Vijayanagar dynasties. Local history commences with the family of the Chitaldrug palegdrs, who trace back to the 15th century. Their hereditary title was Nayak, and they claimed descent from the Bedar or Boya caste of hunters and mountaineers. They gradually extended their power on ail sides until they came into collision with Haidar Ali, who captured Chitaldrug in 1779. [pic]Chitradurga Fort   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   [pic]Madakari Nayaka Naik:— The word Naik (Nayaka, a leader or chief) is used, by the older writers on Southern India, in several senses. 1. The Native captain or headman. 2. A title of honour among Hindus in the Deccan. 3. The general name of the kings of Vijayanagara, and of the Lords of Madura and other places. 4 Naidu or Nayudu is a title of caste in India, returned at times of census by many Telugu classes, of Balija, Bestha, Boya, Ekari, Gavara, Golla, Kalingi, Kapu, Mutracha, and Velama.In Tamil Nadu, A Tamilian, when speaking of a Telugu person bearing this title, would call him Naicker or Naickan instead of Naidu. 5 The Telugu people in Tamilnadu and other regions are Balija, Boya, Ekari, Golla, Kavarai, Muttiriyan, Odde, Tottiyan, and Uppiliyan. 6 Bhoyar, Kawara (Gavara) and Kohrya come from Kohli. 7 The Kolis were found all over the Ahamadnagar district in Maharastra State in India and in the greatest numbers in the hilly sub-division of Akola. [The generally received explanation of the word Koli is clansmen from kul a clan as opposed to Kunbi the family man from kutumb a family.The mythic Brahmanic origin of the Kolis is that they are the same as the Kirats of the Purans, who are said to b e descendants of Nishadh who was born from the arm of Ven, a king of the Sun race. The Kolis claim as their mythic founder Valmiki the author of the Ramayan. Mackintosh in Trans. Bom. Geog. Soc. I, 201-202. ] Nagar Kolis belong to three classes: Panbharis or Malharis, Dhors and Mahadevs. 8 The titles of Boyar are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains), and Valmiki. 9 The word Boya will be indicating the Rajput and the clan of Chieftain.Clan of Raja or King Boyars in Maharastra Bhoi — a common term used as the designation of various classes vogue are engaged in boating, fishing, palanquin bearing and as domestic servants. In the Hyderabad Territory it includes several castes, such a* the Bestas and Gunlodus of Telingana, the Machinde and Maratha, Bhois of Marathawada, the Bhanare and Bendor of the Adilabad District, the Gangamasalu of the Carnatic and the Kahars, who are immigrants from Northern India. The etymology of the word ‘Bhoi' is uncertain.It is supposed to be a Telugu word, derived from ‘ Boya,' the name of an aboriginal tribe  ; but the derivation appears to be fictitious and has probably been suggested by the similarity of the names ‘Boya' and ‘Bhoi. ‘ No traditions are current regarding the origin of these people. The Hindu legislators differentiate the Bhoi (pattstika or bearers) from the Dhivar Kolis (kaivartaka or fishermen), the former being the offspring of a Brahman father and a Nishad mother, while the latter are descended from a Parasava father and an Ayogava mother.At the present day, however, the name ‘ Bhoi ‘ is used to denote all classes v/ho follow either profession. The Bhoi castes enumerated above differ widely from one an other in physical character and habits. The Telugu Bhois comprise two sub-castes, Besta and Gunlodu, who eat together but do not intermarry. They appear to have originally sprung from the same common stock, but have subsequently b ecome broken up into endogamous divisions by cause of their long profession of different tracts of earth. Bhoi — BestasThe Origin of Bestas, also called Parkitiwaru, are â€Å"mostly to be found in the Telugu Districts adjoining the Madras Presidency. The origin of their name is obscure. Some derive it from the Persian â€Å"Behishti,† but this derivation seems to be fanciful. The Bestas claim to be descended from Suti, the great expounder of the Mahabharata. Another legend traces their descent to Santan, the father of Bhisma by Ganga. These traditions, of course, throw no light upon the origin of the sub-caste. Their physical characteristics tend to mark them as Dravidians.Marriage — The Bestas profess to belong to, one gotra, Achantra^a, which is obviously inoperative in the regulation of their matrimonial alliances. Their marriages are governed by a system of exogamy consisting of family names. The following are some of the typical surnames of the caste  : — 1. Kattewadu (stick). 2. Nasuwadu. 3. Mamliwada (mango). 4. Shebelawadu. 5. Gantawadu (bell). 6. Badawadu. 7. Gundodu (ball). 8. Allewadu. 9. Pusawadu (beads). 10. GurebomoUu. 11. Chintawadu (tamarind). 12. Pamparollu. 13. Duntiwadu (pile). 14. Vemolollu. The exogamous sections are modeled on those of the other Telugu castes.The Bestas prohibit a man to marry a woman of his own section. No other section is a bar to marriage, provided he does not wed his aunt, his niece, or any of his first cousins except the daughter of his maternal uncle. A man may marry two sisters, or two brothers may many two sisters, the elder marrying the elder sister and the younger marrying the younger. Outsiders are not admitted into the caste. Besta girls are married before they have attamed the age of puberty  ; but sometimes, owing to the poverty of her parents, a girl's marriage is delayed till after the age of puberty.Girls are not devoted to temples, or married to deities. Should a girl tu rn out to be pregnant before marriage, her fault is condoned by her marriage with her lover, a fine being compulsory upon her parents by the caste Panchasat. Sexual indiscretion with an outsider is punished by expulsion from the caste. Conjugal relations commence even before rfie girl attains puberty, provided a special ceremony is performed on the occasion. A Besta girl on attaining teens is ceremonially unclean for five days.Polygamy is recognised theoretically to any limit, but is practically confined to two wives. The wedding ceremony is of the accepted type and closely corresponds to that in vogue among other Telugu castes of the same social standing. It takes place at the girl's house, under a booth made of eleven posts. The central post, muhurta medha, consists of a gukr branch (Ficus indicus) and is topped with a lamp which remains burning throughout the ceremony. The marriage procession is made on horseback. † A Brahman is employed as priest to conduct the wedding ser vice.Kanddn, or the formal gift of the bride, by her parents, to the bridegroom, is deemed to be the essential portion of the ceremony. † In the flaghali, which is celebrated on the fourth day after the wedding, the bridegroom, with a net in his hand, and the bride, with a bamboo basket, walk five times, round the polu. The panpu which follows is very interesting as, therein, the young couple are made to enact a pantomimic drama of married life. The final ceremonial is Wadihiyam, by which the bride is sent to her husband's house. The bride-price, varying in amount from Rs. to Rs. 12, is paid to the girl's parents. The Widow Marriage & Divorce — Widow marriage (Mar-mamu) is in vogue. The widow is not restricted in her choice of a second husband, save that she is not allowed to get married her late husband's younger or elder brother, nor any one who belongs to her husband's or her father's section. The sons of a widow are admitted to all the privileges enjoyed by the sons of a virgin wife. The ceremony is performed on a dark night, the widow bride being previously presented with a sari and choli and a sum of Rs.I ‘/4 for the purchase of bangles. A woman may be divorced on the ground of unchastity, the divorce being effected by the expulsion of the woman from the house, a little salt having been previously tied in her apron and the end of her garment having been removed from off her head. A separated woman is allowed to marry again by the same rite as a widow, on condition, however, that her second husband refunds to her first husband, half the expenses of her marriage as a spinster. The Inheritance — The Bestas follow the'Hindu law of inheritcjice.A sister's son, if made a son-in-law, is entitled to inherit his father- in-law's property, provided the latter dies without issue and the former performs his funeral obsequies. It is said that the eldest son gets an extra share, or jethanga, consisting of one bullock and Rs. 25. Religion. â⠂¬â€ The religion of the Bestas is a mixture of animism and orthodox Hinduism. They are divided, like other lower Telugu castes, between Vibhutidharis or Saivas, who follow the tenets of Aradhi Brahmans, and Tirraanidharis or Vaishanavas, who acknow- ledge Ayyawars as their gurus.Their tutelary deity is Veankatram alias Venkateshwara, worshipped every Saturday with contributions of sweetmeats and flowers, but the favourite and characteristic deity of the Bestas is Ganga, or the river goddess, worshipped by the whole caste, men, women and children, in the month of Ashada (July- August), when the rivers and streams are fleshed. The puja is done on the evening of the Thursday or Monday consequent to the full of the monsoons. The elders of the caste officiate as priests. They observe a fast during the day, and at about five in the evening resort to a place on the bank of a river at some distance from the village.A piece of ground is smeared over with cow-dung and four, devices represen ting, respectively, a crocodile, a fish, a tortoise and a female figure of Mari Mata (the goddess presiding over cholera), are drawn upon the ground over which sand has previously been strewn. These devices are professedly covered with flowers, kunkumam, turmeric powder and powdered limestone. In front of the figure of Mari Mata is placed a large bamboo tray, containing a square pan made of wheaten flour and a turmeric effigy of Gouramma.The flour pan is filled with six pounds of ghi, in which are lighted five lamps, one in the centre and one at each of the four corners. In front of Gouramma, and in the pan, are placed six bangles, a piece of cocoanut, a bodice, four annas, some areca nuts, betel-leaves, catechu and chunam(white cement). The bamboo plate is then rested on a wooden frame made of four pieces of pmgra wood (Erihrim indica), each two feet in length, and furnished with handles of split bamboo. After the worship is over, the priests, and as rnany of tKe male members as ar e able to touch the bamboo tray, lift it with the wooden frame and carry the . hole into the flooded river, plungmg into the water sometimes neck deep. After shendi (the fermented juice of the wild date palm) has been sprinkled on all sides, the bamboo tray is thrown into the flood to be floated away by the current. After the distribution of Prasad the multitude disperse. Women are not allowed to touch the goddess. At the Dassera festival the Bestas worship their nets, which they always regard with extreme reverence. When epidemics â€Å"pf cholera and smallpox break out, the Bestas make animal offerings to t^e Mari M4ta or Pochamma.Brahmans are employed for the worship of the great gods of the Hindu pantheon. Removal of the Dead — The Bestas bum their dead, with the head point to the south, but persons dying before marriage are buried. Women dying during childbirth are burned. The ashes are collected on the third day after cremation and thrown into the nearest stream. Marri ed agnates are mourned for eleven days  : the unmarried for five days only. Relations are fed on the 11th day after death. On the Mahalaya day, rice, gee and some money are offered to a Brahman in the name of the deceased ancestor.Ayyawars, in the event of the deceased being a Tirmani- dhari, and Jangams, should he be a Vibhutidhari, attend the funeral ceremonies. Societal Status — Socially, the Bestas rank above the Dhobi, Hajam, Waddar, Yerkala and lower unclean classes. Their social status is equal to that of the Mutrasis. They do not eat food cooked by a Jingar or a Panchadayi but will do so from the hands of the Mutrasi, Golla, Kapu Kurma and other castes of equal social to be standing. As far as their diet is concerned, they eat fowl, fish, mutton and the flesh of the crocodile, tortoise and lizard, but abstain from pork.They indulge freelj- in fermented and distilled liquors. They do not eat the leavings of other castes. Profession — The, original occupation o f the caste is fishing and palanquin bearing, but many of the members are engaged as domestic servants in Muhammadan and Hindu houses. A curious custom that prevails among them is that, when employed as palanquin bearers, they have their food cooked in one pfitce, sharing equally the expenditure incurred thereon  : at the time of meals the cooked food must be divided into exactly equal portions among the members, no matter what, their ages may be.Some of the Bestas have of late years taken to cultivation as 2 means of livelihood. Bhoi — Gunlodu The Gunlodu, also called Nilbandhu, or the dwellers on the river bank, are regularly originate in parts of the country where great rivers abound. Thus, they are found in the Nizamabad, Adilabad and Karimnagar Districts. They eat with the Bestas but do not intermarry with them, their exogamous sections are as follows  : — The Origin — The Nilbandhus give a singular account of their origin. The story runs thus: — There was one Narumani, who had a son by his mistress. traight away on his birth the boy was exposed, by his mother, on the seashore and when full grown was disowned by his father, but commanded to subsist by fishing in the sea  : since his profession bound him to the sea-shore, his descendants have been designated ‘ Nil-bandhus ‘ (nee/, water, and bhandu, bank), or those who live on river banks. The legend suggests that the Nilbandhus may be unlawful descendants of the Bestas, the great Telugu fishing caste. Their customs and usages are the same as those of the Bestas and need no separate description. 1.Maikalwaru 2. Chatarivaru 3. Tokalawaru 4. Budhawaru 5. Kondalawaru 6. Shavalawaru 7. Palikandawaru 8. Raghupatiwaru 9. Sitaralawaru 10. Dawalhawaru 11. Gamalawaru 12. Padigallawaru 13. Tupurwaru 14. Kalampalliwaru & 15. Maratha Bhois The Origin of the Maratha Bhois, as their name denotes, constitute the numerous members of the fishing caste of the Marathawada country , wliich includes all the Districts of the Aurangabad Subah and the Bidar and Usmanabad Districts of the Gulbarga Subah. In physical features and customs they differ markedly from the Telugu Bhois.They are divided into two endogamous groups — the Maratha proper and the Machinde — who eat together but do not intermarry. The Mciratha proper may be an off-shoot from the Maratha Kunbis, whom they closely resemble and from whom they are probably separated by having taken to the degraded occupation of fishing and litter bearing. Tiie Machinde Bhois claim to be descended from Machindranath, the chief disciple of Gorakhnath, the famous founder of the sect of Kanphate Jogis. This, however, gives no clue to the real origin of the sub-caste.Internal , Structure — The Maratha Bhois have a number of exogamous sections, consisting of family surnames, many of which are common to this caste and the Maratha Kunbis. The following are some of the commonest of them  : — 1. Adane 2. Lonare 3. Tamkhane 4. Landage 5. Nemade 6. Khandgale 7. Dake 8. Wankhile 9. Hirawe 10. Jirange 11. Kesapure 12. Jamdade 13. Kajale (Balija/Kajal) 14. Pabale 15. Bhujange 16. Kambale (Raja Kampalam / Hampi / Thotti Nayakar) 17. Surdushe 18. Satode 19. Bavne 20. Gavande (Tamil – Vettuva Gounder/ Kannadia   – Okkaliga gounder) 21. Bhadaskal 22. Ghone & 23. GhatmalThe Marriage — Marriages within the surname are banned. A man cannot marry the daughter of his maternal aunt or of his sister, though he may marry that of his irrational uncle. He rarely marries his paternal aunt's daughter, although such marriages are not prohibited by any tribal usage. Two sisters may be married to the same husband, or to two brothers, prejudged the elder sister is married to the elder brother and the younger sister to the younger. The Maratha Bhois marry their daughters Doth as infants, and as adults between the ages of' eight and twenty, and their sons between twelve and tw enty-five.Sexual intercourse before marriage is tolerated, but a girl taken in adultery is punished with a small fine. If she becomes pregnant before marriage her paramour is called upon to marry her, but in case he declines, she loses caste. Polygamy is permitted. In theory, there is no limit to the number of wives a man may have and it is not uncommon to find a man having more than one wife. The father of the boy, as a rule, takes the initiative towards the settlement of a marriage. At the betrothal, or ^nhu laoane, the girl is presented with a sari and the caste panch receiye, by right, Rs. from the boy's father for k^usali or drinking. ^ The DeOak, or marriage deity, is represented by twigs of the mango, saundad {Prosopis spicigera) and apta (Bauhinia racemosa), which are tied, with an axe and a wooden pestle, to the milk post (muhurta medha) of the marriage booth. Previous to the marriage, Virs (ancestral spirits) and the goddess Bhavani of Tuljapur are propitiated by the sacri fice of a goat. The marriage procession is usually made on horseback, but occasionally on a bullock.Pamgrahana, or the gift of the bride to the bridegroom, forms the essential portion of the ceremony. In other respects it resembles that of the Maratha caste. A widow may marry again. Separation is permitted on the land of the wife's adultery, or if the couple cannot live in harmony. The Religion. — The Family worship is in full force and the souls of the departed are propitiated every Saturday by the elderly member of the family  ; the souls of adults are called Virs, those of children Munjas and of females Manvi. On the wedding day goats are sacrificed in honour of these spirits.The members of the caste are very scrupulous in the worship of these spirits, for it is firmly believed that if they neglect this worship they will never live in peace and happiness. Muhammadan pirs are also duly honored with animal sacrifices. Brahmans are employed for religious and ceremonial purp oses. The dead are burned, but occasionally buried. Mourning is observed for 9 days, and on the 10th day Sradha is performed and the caste people are feasted. Sradha is also celebrated on the Pitra Amawas)a day and on the Ashatriti)a day.Machinde Bhois General Description — The Machinde Bhois are mostly fishermen, but are also engaged as palanquin bearers and domestic servants. The females soak and parch grain. The members of the caste use donkeys for carrying burdens and are hence looked down upon by the Telugu Bhois. The Maratha and Machinde Bois occupy the savie social rank among the Maratha castes as the Telugu Bhois do between the Telugu caste. They eat the flesh of fowl and sheep and drink spirituous and fermented liquors, but abstain from beef and pork.The Manne'ss and Customs — In the Adilabad District, especially in the Talukas of Jangaon, Rajura and Shirpur, Marathi-speaking Bhois are found, but these are entirely distinct in their manners and civilization fr om the Maratha Bhois of the Marathawada Districts. It appears that the former are the descendants of those Bhois who came with the Maratha conquerors, settled with them in the Berar and Nagpur provinces and subsequently immigrated to the neighbouring territory in H. H. tfjpe Nizam's Dominions. They are divided into two sub-castes, Bendore and Bhanare, who are said to eat with each other but not intermarry.These are broken into exogamous sections, which consist of family names resembling those of the local Maratha Kunbis. A man cannot marry a woman of his own section. He may marry the daughter of his mother's brother or his father's sister and two sisters may marry the same man, provided the elder is married first. Both infant and adult marriages are practiced by the caste. Sexual inter-course before marriage is tolerated, but punished with a small fine. If, however, the girl becomes pregnant before marriage, she is required to disclose the name of her seducer, who is forced to marry her by the caste council.Polygamy is allowed. The Marriage. — The marriage ceremony takes place towards sun- down, at the bridegroom's house, to which the girl is escorted in procession on horseback by her people. Under the marriage booth is a circular platform built of earth with a post of salai (Bostcellia thmijera) planted ^jn the centre. This central post is surrounded by earthen vessels, and the bride-groom facing the east and the bride facing ,the west, with the post in their middle, are wedded by a Brahman priest. A man of the washerman caste provides threads for marriage bracelets, which are tied by the bridal pair on each other's wrists.On the third day, the bridegroom dressed in the bride's clothes and the bride in the bridegroom's are paraded in march, after which they are mounted on the backs of their respective maternal uncles, who dance to the accompaniment of drums and go five times round the earthen platform. The ‘ bride-price ‘ to the amount of R s. 5, is paid to the girl's father. Re-marriage of widows is permitted and celebrated on a dark night of any month. Women are divorced and are subsequently allowed to marry again by the same rite ^s widows.The Religion and Funerals — Khudbhan, the favor deity of the caste, is worshipped every day. The other deities honored are the god Mahadeva of the Hindu pantheon and the animistic deity Pochamma, who presides over smallpox. The spirits of ancestors are also propitiated. The dead are either burnt or buried. When a person is on the point of death, ambil, or gruel, is poured into his mouth. Mourning is observed for 5 days. No Sradha ceremony is celebrated, but an image of the deceased is embossed on a meta plate and installed in the god's room.The societal Status and Occupation — Their social position may be determined by the fact that they will eat from the hands of the Kunbis, Malis, Dhangars and Kumbhars, while the Kunbis will recognize water only, but nothing else, from a member of the caste. The members of the caste eat the flesh of goats, sheep, fowls, hares, deer, scaly and scaleless fish and great lizards and drink spirits. Their hereditary occupation is fishing, palanquin bearing and working as domestic servants. Some of them have taken to cultivation. They have a caste Panchayat to which social disputes are referred. 10] Boyars in South India The Karnataka Boyars are said to be beda/valmiki and they belongs surya vamsi (solar race)in India,from whom sprang the following seven great clans of Bedars, bearing the names of their progenitors  : — 1. Nishadas, who hunted tigers, bears and wild boars and ate the flesh of buffaloes. 2. Sheras, who made a living by selling jungle roots, fruit and sandalwood {Sanialum album). 3. Kavangriyaris, who wore long hair and had their ear-lobes bored with large holes. They subsisted on the sale of bidla {Pterocarpus marsupium) and oyster shells. 4.Salikas, who were employed as day laborers in digg ing wells and tanks. 5. Ksharakaris, who made lime and salt. 6. Ansaris, who were fishermen and worked also as ferrymen. 7. Sheshatardharis, who were hunters and fowlers. All these seven clans were distinguished by their respective gotra names or badged — 1. Gojaldaru or Gujjar. 2. Gosalru or Gurral. 3. Bhadmandalkaru. 4. Saranga Gunda Bahsarandlu or Sarang Gauda. 5. Tayarasamantaru or Tair Samant. 6. Pingal Rangamanya. 7. Rajadhiraj (Maharaja). This elaborate organisation appears to be traditional and to have no bearing upon the present social division of the tribe.The Early History — The Bedars were a Southern India tribe and came into the Decan under their leader Kalappa Naik early in the sixteenth century. They first settled at Adhoni and Dambala, situated in the Raichur Duab, which was then a bone of contention between Krishna Raylu, the king of Vijayanagaram, and Ismail Adil Shah, the Sultan of Bijapur. The Bedars, taking benefit of the disturbed times, raided an d plundered the country far and wide, so that, for the time being, they were tine terror of the surrounding districts. Partly by colonization and partly by conquest, they gradually extended their territories until, under Pam.Nayak 1. (1674-1695), they founded a State, and fixed their capital at Vakinagir, two miles west of Shorapur. Pam Naik was the bravest of the dynasty and helped Sikandar Adil Shah, the last of the Bijapur Sultans, in subduing his rebel nobles and in his wars with the Generals of Aurangzeb. The Sultan, in gratitude, granted him a magnificent jagir and conferred upon him all the insignia of royalty with the titles † Gajag Bahirand Gaddi Bahari Bahadur. † Pam Naik styled himself Raja, a title which has since descended to his successors.He organized the State, dividing it into provinces, over which he appointed Subedars. He was also a great builder, and raised new forts, constructed roads and tanks, and built stately temples. It was in his time that the kingdoms of Bijapur and Golconda were subdued by Aurangzeb. In his successor, Pid Naik Bahari (1695-1725 A. D. ), the power of the Bedars had reached its zenith. He strongly resisted the power of Aurangzeb, and defeated the Imperial forces in pitched battles. At last the Emperor took the field in person and besieged the Bedar strong-hold of Vakingira.The fort made a galant stand, but was reduced ultimately by Zulfikarkhan, the best of Aurangzeb's Generals. It was, however, retaken by the Bedars immediately on the departure of Aurangzeb. Pid Naik removed the seat of government from Vakingira to Shorapur, which he founded on a hill. He introduced many reforms and ruled the State in greater splendour than any of his predecessors. After a glorious reign of 31 years he died in 1726 A. D. The later history of the Shorapur Rajas is blended with that of the Nizams of Hyderabad, whom they acknowledged as their suzerain lords, paying an annual tribute of 1,45,000 rupees.Though brave, they wer e not able rulers and were not infrequently involved in the wars of the Nizams with the Marathas and other contemporary powers. The decline of the State had already commenced and was hastened by internal dissensions, mal-administration and reckless extravagance, until, after a brief revival under the administration of Colonel Meadows Taylor, it was confiscated out account of the rebellion of the Raja ‘-Venkatappa Naik against the British Government (1858), and ceded to H. H. the Nizam in 1860 A. D. The Internal Structure,— The in-house structure of the Bedars is very intricate.This is due, partly to the large area over which they are scattered, and partly to the different social levels that have been formed among them. Thus at the highest level are the Rajas and rich landholders who have, in every respect, understood the style of higher Hindu castes, while the lowest level is occupied by the bulk of the people who adhere to their aboriginal customs and usages and have f ew scruples in diet — eating beef, as well as cat and other in clean animals. The following endogamous groups are found among them  : — 1. badar or Naikulu (Valmika) Bedars. . Tanged Bedars. 3. Mangala Bedars. 4. Chakla Bedars. 5. Neech Bedars. 6. Basavi Bedars. 7. Ramoshi Bedars. 8. Jas Bedars. 9. Bedars (proper). Of these, the Naikulu sub-tribe, called also Naikulu Maklus, claim the highest rank and decline to hold any spiritual union either of food or of matrimony with the other sub-tribes. To this sub-tribe the Bedar Rajas of Shorapur and other principalities belong. The Mangala Bedars are barbers and the Chakla Bedars washermen to the Bedar tribes and have, in effect of their occupation, formed separate groups.Neech Bedars are known to abstain from eating fowl or drinking shendi, the fermented sap of the wild date palm. They do not touch the shendi tree, nor sit on a mat made of its leaves. Basavi Bedars are the progeny of Basavis, or Bedar girls dedicated to th e gods and brought up, subsequently, as prostitutes. They form a separate community comprising (1) children of unions, by regular marriage, between the sons and daughters of Basavis, (2) the children of Basatis themselves. ‘ While among other Bedar tribes Basavis are made in pursuance of vows otAncient family customs, among Basavi Bedars there is a rule under which each family is said to be bound to offer up one of its girls to this gods as Basavi. The daughters of Basaois, for whom husbands cannot be procured in their community, are wedded to swords or idols. On an auspicious day, the girl to be dedicated is taken, m procession, to the temple, bearing on her head a lighted lamp. After she has been made to hang a garland round the sword or the idol, a tali (mangalsutra) is tied round her neck and her marriage with the sword or the idol is complete.She is, thenceforward, allowed to consort with any man provided that he is not of a lower caste },han herself. A Basaoi girl is ent itled to share, equally with her brothers, the property of her father or mother. The euphemistic n,-me Basavi originally denoted girls who were dedicated to Ba^vanna, the deified founder of the Lingayit sect, but the title is, at the present day, borne by a girl dedicated to any god. The Ramoshi Bedars are found in large numbers in the Marathawada districts. They are, no doubt, a branch of Bedars who appear to have migrated to the Maratha country after their settlement in the Carnatic.This view is supported by a tradition which states that they came into Maharashtra under the five sons of Kalappa Naik. In their features and customs, but especially in their predatory tendencies, they have preserved the characteristics of their race. They . regard, with pride, the Raja of Shorapur as the head of their clan. Like their brethren in the Carnatic, they were highly valued for their military qualities, filled the armies of Shivaji and his successors, and distinguished themselves as brave so ldiers.During the last century they gave a good deal of trouble to British officers, but they have now settled down as industrious cultivators. Their social status among the Maratha castes is very low, for even their touch is regarded as unclean by the respectable classes. They appear to have broken off all connection with the Carnatic Bedars and form at present an independent group. They talk Marathi in their houses. The word ‘ Ramoshi ‘ is a local name and is supposed to be a corruption of Rama-vanshis â€Å"descendants of Rama† or of Ranwashis, meaning dwellers of foists. Bedars (proper) occupy the lowest † level among the tribe. They cling to their aboriginal usages, eating beef and canion and worshipping animistic deities. They carry Margamma Devi on their heads in a box, and subsist begging alms in her name. The Boyas, as the Bedars are designated in Telingana, are divided into (1) Sadar Boya and (2) Boya, corresponding to the Sadar Bedars and the Beda rs of the Carnatic. It is also said that they have only two main divisions (1) Nyas Byadrus, (2) Gugaru Byadrus, the members of which neither eat together nor intermarry.The Bedars are said to be divided into 101 exogamous sections, numbers of which are of the optimistic type, although the totems do not . appear to be respected. Marriage in one's own section is strictly forbidden, The marriage o4 two sisters to the same husband is permitted, provided the elder is carried first. Two brothers may marry two sisters and a man may marry the daughter of his elder sister. A member of a higher caste may gain admission into the Bedar community by paying a fine to the tribal Panchdat and by providing a feast for the members of the community.On the occasion, the proselyte is required to eat with them and next to have a betel nut cut on the tip of his tongue. After the meals he is required to remove all the plates. The Marriage — The Bedars get married their daughters either as infants, or after they have attained the age of puberty. Sexual indiscretions before marriage are tolerated and are condoned only by a slight punishment. Should a girl become pregnant before marriage her seducer is compelled to marry her. Cohabitation is permitted, even though the girl has not attained sexual maturity.Polygamy is recognized and a man may marry as many wives as his means allow him to maintain. The marriage ceremony of the Bedars comprises rituals which be in contact closely with those in use among other local castes. A suitable girl having been selected, and preliminary arrangements and ceremonies concluded, a marriage pandal of five pillars of shevri {Seshania ebgptiacd) is erected in the court-yard of the bridegroom's house. On the arrival of the bride at the bridegroom's house the bridal pair are seated on a platform, built, under the wedding bower, with ant-hill earth, and are rubbed over with turmeric pasted five married females.Previous to the wedding, four earthen vess els, filled with water, are set at the comers of a square space prepared outside the booth, and are connected with a cotton thread. A fifth vessel, also filled with water, is kept in the centre of the square, and covered with a burning lamp. The bridal pair, with their sisters, are seated opposite to this lamp, and made to undergo ceremonial ablution. Dressed in new wedding garments, with their brows adorned with bashing , and the ends of their clothes knotted together, he bride and bride-groom are led immediately to a seat under the booth and are wedded by Brahmans who hold an antipode (a silk curtain) between the pair, pronounce benedictory mantras and shower rice and grain over their heads. Mangalsutra, or the lucky bead necklace, is hanied round to be touched by the whole assembly, and tied, in the presence of the caste Panchayat, by the bridegroom round the bride's neck. The couple are then led round, making obeisance first to the gods, then to the Panchas and lastly to the eld erly relatives.The ceremony next in importance, and purely of a Kulachar character, is Bhrnnd, celebrated on the 3rd day after the wedding. A conical heap ei cooked rice, crested with twenty wheat cakes and a quantity of vegetables, is deposited on a piece of white cloth under the wedding pandal. Before this sacred heap, frankincense is burnt and offerings of eleven betel -leaves and nuts and eleven copper coins are made. After two handfuls of this food have been handed to the bridal pair, eleven married couples mix the food with sugar and ghee and eat it.After the meal is over, five of them touch, with their hands soiled with food, the bodies of the wedded pair who, thereupon, are required to cast away the lumps of food they held in their hands. The celebration of the Dandya ritual on the 4th day, and the bestowal of a feast to the relatives and friends, bring the nuptial proceedings to a close. It is said that Bedars abstain from drink during the four days of the marriage ceremony . Except among respectable families, a Bedar widow is allowed to marry again, but not the brother of her deceased husband.She may, however, re-marfy the husband of her elder sister. The price for a widfiw is Rs. 12 and is generally paid to her parents. The ceremony is of a, simple character. At night the parties repair to nanuman's temple, where the bride is presented with a new white sari, a choli (bodice) and some bangles. After the widow has put on these, her proposed husband ties pusti (a bead necklace) about her neck. The assembly then return to the bridegroom's house. Next day a feast is given to the members of the tribe in honour of the event. Divorce — Divorce is recognized by those who allow their widows to re-marry.A divorced woman can claim alimony from the husband if it be the latter's fault that led to the divorce. If a woman goes wrong with a man of a lower caste she is turned out of her community. Liaison with a man of a higher caste is tolerated, and condoned only by a small fine. Divorced women are permitted to marry again by the same rite as widows. Inheritance. — In matters of inheritance, the Bedars follow the Hindu law. The usage of ChudaWand obtains between them. Under this usage the property is divided equally among wives, provided they have sons. A Basavi girl (dedicated to the gods) shares equally with her brothers.Religion — In point of religion, the Bedars are divided into Vaishanavas and Saivas. The Vaishnavas worship Vishnu and his incarnations of Rama and Shri Vyankatesh. The Shivas pay homage to the god Siva and generally abstain from all work on Mondays, in honour of the deity. Some of the Bedars follow the tenets of Lingayitism, do reverence to Basava in the form of a bull, and employ jangams as their priests. The favorite deity with Basavi Bedars is Shri Krishna, in whose honour a great festival is held on the Janmashtami day (the 8th of the light half of Shravana). xcept the special deities of the tribe a re Hanuman and Ellama, worshipped on Saturday, when the Bedars abstain from flesh. Their principal festivals are Dassera in Aswin (October- November) and Basant Panchmi in Magh (February-March), which are celebrated with great pomp and ceremony. Pochamma (the smallpox deity), Mariamma (the goddess presiding over cholera), Maisamma, Balamma, Nagamwia (the serpent* goddess) and a host of minor gods and spirits are also appeased with offerings of' animals. The worship of departed souls is said to prevail among the tribe.Child Birth A woman, after child-birth, is unclean for five days. As soon as the child is born, its umbilical cord is cut by the mid- wife, and buried underground on the 3rd day after birth. Brahmans are employed for religious and ceremonial purposes. Disposal of the Dead — The Vaishanava Bedars burn their dead in a lying posture, while the Saivas bury them in a sitting posture with the face turned towards the east. Members of respectable families perform Srddha on the 12th and 13th days, and generally conform to the funeral rites in vogue among the Brahmins.Social Status — The social status of the Bedars is not easy to define. The huge Zamindars and Rajas occupy an† eminent position in the caste and are looked upon with respect, while even the touch of the Ramoshi Bedars is regarded as unclean. Village wells are open to them for water and temples are open to them for worship. Concerning their diet they have few scruples — eating beef, pork, fowl, jackals, rats, lizards, wild cats, in short all animals except snakes, dogs and kites. They eat carrion and indulge freely' in spirituous and fermented liquors.They do not eat the leavings of any caste. Occupation. — The Bedars believe their original occupation to be hunting and military service. Peaceful times and the introduction of game laws have compelled them to take to agriculture. They are also employed as village watchmen and messengers and discharge their duties faithfully. As agriculturists, a few have risen to the position of great land-lords and jdgirdars. The bulk are either occupancy and non-occupancy riots or landless day-laborers. Panchayat — The Bedars have a strong tribal Panchdyat known as Kattd.The head of the Panchayat is called Kattimani and has authority both in religious and social matters. All social, religious and ceremonial points and disputes are referred to this body for decision, and judgments passed by it are irrevocable and enforced on pain of loss of caste. A woman accused of adultery, or of eating food from a member of an inferior caste, is expelled from the community arfd is restored only on her head being shaved and the rap of her tongue branded with a live coal of the mi plant. [11]The Nayak Peoples having different identifications throughout the country to know them, they were as follows:- Koli, Nayaka, Boyar,Telaga, Bantu,Mudiraj,Mutrasi, Tenugollu,Bedaru,Gangaputra & Gangawar caste is known by differen t names in different parts of the country such as Mutharacha, MuthiRajuloo, Muthrasan, Muthirasi, Mudiraj, Naik, Bantu,Tellugode, Telaga, Thenogode, Talari, Koli etc. in Andhra Pradesh, asMuthirayar and Muthirayan in Tamilnadu, as Gangawar, Gangamatha, Bestha,Boya, Kabber, Kabbalgar and Gangaputra, Koli etc. in Karnataka and as Koli in northern parts of the country.The main occupation and profession of these people is fishing since ancient times. Anantaraman Commission categorized the Backward Classes under four groups. Aboriginal tribes, Vimukta jathis, nomadic and semi nomadic tribes are included in Group – A. 12 The Solar race koli people of boya palegar were ruled throughout the sound India by the honorary title of Nayaka, The valmiki said to be Balija / Balji / Gurusthula / Naidu, those people were ruled the Tanjavore, Madura and Vijayanagar. Origin Balija, Balji, Gurusthulu, Naidu. — A large trading persons.In the Central Provinces 1200 were enumerated in 191 1, excluding 1500 Perikis, who though really a sub-caste and not a very exalted one of Balijas, claim to be a separate caste. They are mostly returned from places where Madras troops have been stationed, as Nagpur, Jubbulpore and Raipur. The caste are frequently known as Naidu, a corruption of the Telugu word Nayakdu, a prince or leader. Their associates are supposed to have been Nayaks or kings of Madura, Tanjore and Vijayanagar. 13 Gulti – A section of Boya, members of which are to be found in Choolay, Madras City. 4 Boyars said to be Valmiki bhramana’s. ,[15] sadaru and lingayat were sub section of boya people. 16 The Boya people sub section known as Kal odder(stone and building workers), man odder(earth digging), Pai odder(mat) and bandi odder(cart). 17 BOYA NAYAKA’S IN CENTRAL PREVALENCE IN INDIA Two particular clans, the Surajvansi and Chandra or Somvansi, are named after the sun and moon respectively  ; and a few others, as the Sesodia, Kachhwaha, Gohil, B ais and Badgijjar, are recorded as being of the solar race, descended from Vishnu throughout his incarnation as Rama.The Rathors also claimed solar lineage, but this was not wholly conceded by the Bhats, and the Dikhits are assigned to the solar branch by their legends. The great clan of the Yadavas, of v/hom the present Jadon or Jadumand Bhatti Rajputs are representatives, was of the lunar (moon) race, tracing their descent from Krishna, though, as a matter of fact, Krishna was also an incarnation of Vishnu or the sun  ; and the Tuar or Tomara, as well as the Jit or Gete, the Rajput section of the modern Jats, who were considered to be branches of the Yadavas, would also be of the moon division.The Gautam and Bisen clans, who are not included in the thirty-six royal races, now claim lunar descent. Four clans, the Panwar, Chauhan, Chaluk)-a or Solankhi, and Parihar, had a different origin, being held to have been born through the agency of the gods from a fire- pit on the summit o f Mount Abu. They are therefore known as Agnikula or the fire races. (Kachhwaha, Gohil, Bais and Badgijjar, are recorded as being of the solar race, descended from Vishnu through his incarnation as Rama). 18 Maurya Kings were Solar or Sun Race people. 19 Place   : Punjab, Patna, Odissi, MysorePeriod  : Period Lanuages: Old Indic (Sanskrit, Prakrits) Rulers: Chandragupta Maurya, Bindusara, Ashoka the great, Dasaratha, Satadhanvan, Brihadratha. 20,21 The word of Bhoyar said to be Bhoir/ Mahajan/Patel and it has been arrived from the rajput of Panwar community and the the word of Bhor in bhoyar mean sun rice, and facing east, start to go east etc. The Bhoyar were segmented into four. Those were:- 1. Panwari 2. Dalewar 3. Chaurasia & 4. Dharia The boyars were done agriculture, and they dealt with other people and They can take food from only bhramins, and does not from others.The water will be taken from the equal peoples of boya, and the boya people will be named their child 10 to 12 names till the good one is suit and even it struggled then they have to fix the name of the child with the help of astrologer. 22 The boyars and the koli were the same community and they know the proper agriculture business with proper water cultivation by fixing paths. 23,24 The boya and koli people constructed the dam for the purpose of proper agriculture and fulfil the need of water in various purposes of living to the people of the country. 5 Dharia – from Dhar , the old name of Jubbulpore country,They were rajput’s and the same clan of Bhoya and the sub section were Balar, Mahar, Maratha, & Teli, Chadar & Kalia. 26 Dhokwar is Sub caste of bhoyar and Koli/Goli. 27 Panwar is Rajput vamse and Bhoyar and Banja is sub sections of panwar, furthermore the Ahir, Bhilala, Kosali, Maratha, and Marori were also generated from Panwar. 28 Ahir community called as Gaoli,Guala,Golkar,Gaolan,Rawat,Gahra, and Mahakul. The Golkars of Chanda may be derived from the Telugu Golars or graziers, the Ahir people known as koli and the same people till now ruling the Nepal.In many castes there is a separate division of AhIrs, such as the Ahir Sunars, Sutars, Lohars, Shimpis, Sails, Guraos and Kolis. The Lord Krishna Born in Ahir community, In Chanda the Gowaris are admittedly descended from the unions of Gonds and Ahirs, and one of their subcastes, the Gond- Gowaris)29 The Lord Krishna race is moon race, already we understood that the mothers kul considered for children birth in earlier days, just like the Mother Ganga name will be fixed for Bhima generations in Mahabharath purana, so till the Boya people known as Ganga putra, Ganga Matha, Gangawar/Gangavar etc. to identify the community in the common stock of the entire people in the country. It has not been forgotten that Krishna is sometimes given, on his father's sides, a solar pedigree  ; but it is as member of a lunar dynasty, the Jadons of Mathura, that he is chiefly celebrated. ) 30 The Bhoya and Korku P eople Base at Dhar City clan, The quotations previously given have shown how this virile clan of Rajputs travelled to the north, south and east from their own country in search of a livelihood. ll over the place they made their mark so that they live in history, but they paid no regard to the purity of their Rajput blood and took to themselves wives from the women of the country as they could get them. The Panwars of the Wainganga Valley have developed into a caste marrying among themselves. They have no subcastes but thirty-six exogamous sections. Some of these have the names of Rajput clans, while others are derived from villages, titles or names of offices, or from other castes.Among the titular names are Chaudhri (Velama/Kamma) (headman), Patlia (patel or chief officer of a village) and Sonwania (one who purifies offenders among the Gonds and other tribes). Among the names of other castes are Bopcha or Korku, Bhoyar (a caste of cultivators), Pardhi (hunter), Kohli (a local culti vating caste) and Sahria (from the Saonr tribe). These names indicate how freely they have intermarried. It is noticeable that the Bhoyars and Korkus of Betul both say that their ancestors were Panwars of Dhar, and the occurrence of both names among the Panwars of Balaghat may indicate that these castes also have some Panwar blood.Three names, Rahmat (kind), Turukh or Turk, and Farld (a well-known saint), are of Muhammadan origin, and indicate intermarriage in that quarter. Girls are usually, but not necessarily, married before adolescence. Occasionally a Panwar boy who cannot afford a regular wedding will enter his prospective father-in-law's house and serve him for a year or more, when he will obtain a daughter in marriage. And sometimes a girl will contract a liking for some man or boy of the caste and will go to his house, leaving her home. In such cases the parents accept the accomplished fact, and the couples are married.If the boy's parents refuse their consent they are tempo rarily put out of caste, and subsequently the neighbors will not pay them the customary visits on the occasions of family joys and grief’s. Even if a girl has lived with a man of another caste, as long as she has not borne a child, she may be re-admitted to the community on payment of such penalty as the elders may determine. If her own parents will not take her back, a man of the same gotra or section is appointed as her guardian and she can be married from his house.The ceremonies of a Panwar marriage are detailed. Marriage-sheds are erected at the houses both of the bride and bridegroom in accordance with the usual practice, and just before the wedding, parties are given at both houses; the village watchman brings the toraji or string of mango- leaves, which is hung round the marriage-shed in the manner of a triumphal arch, and in the evening the party assembles, the men sitting at one side of the shed and the women at the other.Presents of clothes are made to the child wh o is to be married, and the following song is sung: The mother of the bride grew angry and went away to the mango grove. Come soon, come quickly. Mother, it is tlie time for giving clothes. The father of the bridegroom has sent the bride a fold of cloth from his house, The fold of it is like the curve of the winnowing-fan, and there is a bodice decked with coral and pearls. Before the actual wedding the father of the bridegroom goes to the bride's house and gives her clothes and other presents, and the following is a specimen given by Mr.Muhammad Yusuf of the songs sung on this occasion: Five years old to-day is Bfija Bai the bride  ; Send word to the mother of the bridegroom  ; Her dress is too short, send for the Koshta, Husband  ; The Koshta came and wove a border to the dress. Afterwards the girl's father goes and makes parallel presents to the bridegroom. After many preliminary ceremonies the marriage procession proper sets forth, consisting of men only. Before the boy st arts his mother places her breast in his mouth; the maid-servants stand before him with vessels of water, and he puts a piece in each.During the journey songs are sung, of which the following is a specimen: The linseed and gram are in flower in Chait. O  ! the boy bridegroom is going to another country  ; O Mother  ! how may he go to another country  ? Make payment before he enters another country  ; O Mother  ! how may he cross the border of another country  ? Make payment before he crosses the border of another country  ; O Mother  ! how may he touch another's bower . Make payment before he touches another's bower  ; O Mother  ! how shall he bathe with strange water  ? Make payment before he bathes with strange water  ;O Mother  ! how may he eat another's baiiwat  ? â€Å"^ Make payment before he eats another's banwat  ; O Mother  ! how shall he marry another woman  ? He shall wed her holding the little finger of her left hand. The bridegroom's parties are forever driven to the marriage in bullock-carts, and when they approach the bride's village her people also come to meet them in carts. All the party then turns and race to the village, and the winner obtains much distinction. The cart men afterwards go to the bride- groom's father and he has to make them a present of from one to forty rupees.On arriving at the village the bridegroom is carried to Devi's shrine in a man's arms, while four other men hold a canopy over him, and from there to the marriage- shed. He touches a bamboo of this, and a man seated on the top pours turmeric and water over his head. Five men of the groom's party go to the bride's house carrying salt, and here their feet are washed and the tika or mark of anointing is made on their foreheads. Afterwards they carry rice in the same manner and with this is the wedding-rice, colored yellow with turmeric and known as the Lagun-gath. Before sunset the bridegroom goes to the bride's house for the wedding. Two baskets are hung before Dulha Deo's shrine inside the house, and the couples are seated in these with a cloth between them. The ends of their clothes are knotted, the four Agnikula or fire- born clans, the ‘’’Parihar, Chalukya or Solankhi, Panwar and Chauhan’’’, are considered to be the descendants of the White Hun and Gujar invaders of the fifth and sixth centuries. These clans were said to have been created by the gods from a firepit on the summit of Mount Abu for the re-birth of the Kshatriya caste after it had been exterminated by the slaughter of Parasurama the Brahman.And it has been suggested that this legend refers to the cruel massacres of the Huns, by which the bulk of the old aristocracy, then mainly buddhist, was wiped out; while the Huns and Gujars, one at least of whose leaders was a fervent adherent of Brahmanism and slaughtered the Buddhists of the Punjab, became the new fire-born clans on being absorbed into Hinduism. The name of the Huns is still retained in the Huna clan, now almost extinct. There remain the clans descended from the sun through Rama, and it would be points out that the Buddha here referred origin. o is probably the planet Mercury. 31 chalukya clan and rulers were Bhoya /Bhoi People and they have ruled the odissa desh in 16th centrury about 234 years by 12 kings were ruled the country. 32,33,34,35,36,37,38,39 The Boya village histry at Pali district at Rasjastan tell the history of boya and they known as Rajput. 40 Important history in the nayaka’s Prataprudradeva inherited a vast kingdom which was however fast declining. By that time the kingdom of Vijayanagar was rapidly rising as a rival of Orissa.In 1509 when The Solar Race, Prataprudra led a campaign against Vijayanagar, Krushnadeva Raya had just succeeded to the throne of other kingdom, but before a decisive battle was fought Sultan Allauddin Hussan Shah of Bengal invaded Orissa and advanced as far as her capital. So P rataprudradeva was forced to give up war with Vijayanagar and rushed back to his capital. Sultan Hussan Shah was defeated and was driven back beyond the borders of Orissa. But in the south Krishnadeva Raya acquired an easy victory over Orissan army. The last war Krishnadeva Raya with the army of Orissa was fought in 1519 and this time also he came out victorious.Durinmg this last war he is said to have burnt the city of Katak. Subsequently a treaty was concluded between Orissa and Vijayanagar in August 1519. According to the treaty the river Krishna formed the southern boundary of Orissa. Krishnadeva Raya married Jaganmohini, the daughter of Prataprudradeva. Prataprudradeva succeeded in retaining his kingdom from the Ganges to the Krishna inspite of military defeats. During his rule Orissa made great advancement in the sphere of religion and culture. Sri Chaitanya who came to Orissa in 1510 preached the gospel of Vaishnavism and had a great impact on the religion and culture of Oris sa. 41,42,43Markable Nayaka in Deity Services The Boya hunter Kannappa Nayanar donate his eyes to Lord Siva. 44,45,46 sree Bhaktha Kannappa/ Sree Kannappa Nayanar [pic] Sree bhaktha kannapa was known as boya thinnadu by his parants Temples of Boya Nayak Sree Poori Jeganathar Temple [pic] Sree Poori Jeganathar Temple, orissa, from 16th century to till now the Boya king trusties taking care of temple. 47,48 Sree Bhoya Konda Gangamma Temple [pic]   [pic] Gangamma Temple In Boyakonda , Chittoor Gangamma is the incarnation of Shakti. Located at Chowdepalli, Chittoor District, near Tirupati, Andhra Pradesh, her temple is dedicated to the sister of Venkateswara.Centuries ago the tribals Boyas and Yelikas lived in the forest area around the hillock. They stood up and resented the repressive and automatic rule of the Nawabs. They retaliated against the Muslim soldiers and chased them. The Golconda Nawab rushed additional troops to crush the revolt. Boya tribals could not withstand the onsl aught of the Muslim army and fled into the forest and prostrated near the hillock and prayed Almighty to save them. The spirit of the Goddess Shakti descended from the hillock, shielded the tribals and crushed the Nawab's army.Local people say that the Shakti has tied the heads of soldiers to banyan tree branches. 49 sree chenna Kesava Perumal Temple [pic] Sree Chenakesava temple , Kadavakallu. This village is about 20 km from Tadipatri on the Kondapuram-Goddumarri road in Putlur mandal, and also known as Kalava-Koladu and it was the seat of local chiefs, ie. Boya Palegars. The temple Chennakesava was constructed by Messa Thimma Naidu, a Boya palegar. The temple has garbhagriha, antrala ,mukhamandapa and faces west. are of Nagara order. The sikhara of this temple is decorated with stucco vainasanava sculptures.This temple is dated to 16th century A. D. 50 Role of Boya Nayaka's in Temple Developments The Boya Nayaka’s done many donations to the temple in various periods. 51 Im portant Boya Nayaka Politicians [pic] Dr. B. R. Ambedkar come from Mahar community and it was a sub section of Bhoya community. 52,53 References 1. People of India Uttar Pradesh Volume XLII Part Three edited by A Hasan & J C Das pages 1092 to 1094 Manohar Publications 2. People of India Uttar Pradesh Volume XLII Part Three edited by A Hasan & J C Das pages 1092 to 1094 Manohar Publications 3. Wilson Hunter (1885).The imperial gazetteer of India – Contributor: University of Massachusetts, Boston first1=William. 3. Trubner & co.. p. 428 location=London. Retrieved 2012-10-17. 4. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V (M to P). Madras: Government Press. p. 138-139. Retrieved 2012-03-24. 5. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V (M to P). Madras: Government Press. p. 138. Retrieved 2012-03-24. 6. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V (M to P). Madras: Government Press. p. 139. Retrieved 2012-03-24. . The Tribes and Castes of the Central Provinces of India. III. London: Macmillan and Co. , Limited St. Martin’s Street, London. 1916. p. 215. Retrieved 2012-10-31. 8. â€Å"CASTES†. Maharastra: Govt. of Maharastra. 2012. p. 1. Retrieved 2012-10-31. 9. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I (A to B). Madras: Government Press. p. 187. Retrieved 2012-10-11. 10. CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS. I. BOMBAY: THE TIMES PRESS. 1920. p. 77-84. Retrieved 2012-10-31. 11. [http://archive. org/stream/cu31924088964154/cu31924088964154_djvu. xt THE CASTES AND TRIBES OF H. E. H. THE NIZAM'S DOMINIONS]. I. MADRAS: THE TIMES PRESS. 1920. p. 34-43. Retrieved 2012-10-24. 12. – CHANGE OF GROUP FROM ‘D’ TO GROUP ‘A’ IN THE LIST of B. C. s, MUDIRAJ, MUTRASI, TENUGOLLU CASTE (1994). Castes and Tribes of Southern India. pdf. Andhra Pradesh: Government Press. p. 1. Retrieved 2012-10-10. 13. The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co. , Limited St. Martin’s Street, London. 1916. p. 108-112. Retrieved 2012-10-31. 14. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. II ( C to J ).Madras: Government Press. p. 308. Retrieved 2012-11-09. 15. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I (A to B). Madras: Government Press. p. 187. Retrieved 2012-10-11. 16. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. I (A to B). Madras: Government Press. p. 185. Retrieved 2012-10-11. 17. Thurston, Edgar; Rangachari, K. (1909). Castes and Tribes of Southern India. V ( M to P ). Madras: Government Press. p. 427. Retrieved 2012-11-09. 18. The Tribes and Castes of the Central Provinces of India. IV. London: Macmillan and Co. , Limited St.Martin’s Street, London. 1916. p. 413. Retrieved 2012-10-31. 19. CHANDRAGUPTA MAURYA. 1 . Lucknow: The Upper India Publishing House ltd . ,. 1935. p. 29. Retrieved 2012-11-21. 20. â€Å"MAURYA DYNASTY†. Retrieved 2012-11-21. 21. â€Å"The Maurya Empire†. Retrieved 2012-11-21. 22. The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co. , Limited St. Martin’s Street, London. 1916. p. 300-304. Retrieved 2012-10-31. 23. The Tribes and Castes of the Central Provinces of India. I. London: Macmillan and Co. , Limited St. Martin’s Street, London. 1916. p. 63. Retrieved 2012-10-31. 24.The Tribes and Castes of the Central Provinces of India. II. London: Macmillan and Co. , Limited St. Martin’s Street, London. 1916. p. 300-304. Retrieved 2012-10-31. 25. The Tribes and Castes of the Central Provinces of India. III. London: Macmillan and Co. , Limited St. Martin’s Street, London. 1916. p. 493. Retrieved 2012-10-31. 26.

Britain vs. Russia Comparative Essay

In the course of history, many philanthropists and great political thinkers had assessed the value of good governance and apt policy-making processes for a country to achieve its goals. We have witnessed, experienced or observed countries that had successfully contributed to one country’s political achievement in the history of the world. Many of the first world countries had attributed its current stance in the world because of their great leaders and effective governance of society that is characterized with differences in almost all aspects. From our history, we know that leaders are dominant in bringing their country to the present state.Their effectiveness in showing their commitment and dedication and commitment to serve their country is an absolute defiance of their legacy. But what exactly do they aspire for? What contributes to a country’s success? Aside from leaders, are there other key players in the process of achieving a country’s goals? What role ar e policies and the manner by which a country is governed affects its nature of success? Through this effort to discern the history of these achievements, we look into the history of two countries which exhibited growth politically, socially, economically and such.Britain and Russia will be evaluated to determine what makes their government effective in their own right in maintaining a stable and first world country that almost all admired. These two countries will be examined by the different political institutions they have and the policy-making processes they adapt in able to cope up with the demands of governing a country. More importantly, we shall be able to asses the differences between these two countries and how they manage to govern their societies. Brief History of Two CountriesBritain, part of the vast European continent had emerged as one of the first world countries since the early centuries. The country which started out as a monarchy state evolved into a political ins titution that aimed to integrate into a single common government that had effective policies. In lieu with this, we shall first determine the history of Britain as a political institution. Britain is characterized with a Parliament political institution. It was a form of government developed over a hundred of years and during the early centuries; the country was ruled by two different Houses, the Commons and Lords.With this development, there was a shift of equal possession of power between the Parliament and the monarchy that had changed the country drastically. Parliament as a political system originated in the 12th century when King’s councils were held which includes barons and archbishops. Their main concern at that time was regarding taxation of the people and judgments. But over a period of time, the role has changed into a formal one that had knights representing each country. This started the emergence of the House of Commons in the Parliament.The term â€Å"Parliam ent† was used during the early century to describe the meetings held by the House of Commons. The Parliament has the essential role in scrutinizing the work done by the government. This involves rigorous debates, essential inquiries and other processes by which it could examine the extent to which they can challenge the government. It also has the responsibility of the legislative role. This process was seen very effective because at most times, the civil society was taken aback by the lack of good governance from the monarch institution. There arose the need for another political institution to govern the country.The Parliamentary system holds the majority constitutional power to exercise its role in the society and was perceived to have made the monarchy as a symbolic political institution rather than the traditional stance it used to hold. Russia had been ruled by dictators for more than hundreds of years. in the 1980's however, Mikhail Gorbachev committed its leadership in political reforms that aims to allow competitive elections, liberalization of the press, the conception of political parties to challenge different political ideals and the ascendance of a civil society.When the Soviet Union collapsed in 1991, it was evident that Russia was taking a more independent role in pro-democratic political institutions through various reforms. Russia is torn between the transitory periods of dictatorship to democracy. The initial step to become a democratic country was initiated by Gorbachev, eventually; Russian President Boris Yeltsin held this idea in his leadership. But the step taken was taken was challenged gravely by the political institution itself that was not used to the independence these two presidents were trying to achieve.Until, Vladimir Putin, the incumbent President constitutes this initiative and desired a more aggressive role towards independence of Russia and democracy. Putin was very influential and was perceived as a political maverick of Yeltsin. he was even perceived as both the continuity and change of Yeltsin's leadership. Putin was very much like the past Russia but definitely has the intention to break from it. In his leadership, Russia underwent dramatically transformation.A proof of a pragmatic manager, he was able to tame the Russian elite and arrogant tycoons, supported the economic reforms of started by Yeltsin and has a pro-Western stance in his policies. This had greatly affected his role as a leader who would open Russia to the world and to the ideas of democracy. However, there still remains his distrust of the major democratic institutions and is very much concerned over taking control of the society. To sum up his style, Putin is an authoritarian that incorporates his economic liberalistic ideals that aims to define Russia as pro-democratic in the modern society. The Difference in GovernanceIn determining what these two countries share and differ may be attributed not only because of the countrie s geographical differences but also in their own respective culture. In an article written by Heintz (2007), during the young succession of Putin as Russian president, he met with Tony Blair, then Prime Minister of Britain, in Moscow. The meeting was deemed as a starting point of a very good relationship between the two countries. But this never did occur. Both countries are addressing how the other had disrespected or misunderstood the other. The first thing we determine is the difference between their government traditions.Britain, being a Western nation with a long democratic tradition contradicts the attitude of Russia which for so long has shown discomfort on the idea of democracy and had a long deep suspicion of the West’ interest and motive. In present time, Britain maintains its commitment to exercise democracy while Russia is opening itself up, making efforts to reach out to the West with some form of common ground. At one point during the War on Terror staged by the United States, Britain and Russia staged an alliance to fight and condemned the proponents of the mass murder and provide tougher measures against Iraq.Let us discern the concrete comparison between the two countries through the event that signified how different they are. As an example, the war in Iraq greatly affected the relationship of the two and provides a great scope of the two countries comparison. At one point, Russia denounced the beginning of the Iraq war; Russia resented Britain for granting asylum to Putin’s opponent Berezovsky. Britain on the other hand encouraged the so-called â€Å"color revolutions† in Georgia and Ukraine that disrespected Russia and was seen as an undermining effort to Putin’s regime.Russia went further by accusing Britain of spying and funding Kremlin-critical organizations. To add more to the tension between these two countries, one former Russian agent named Alexander Litvinenko was found to be dead due to poisoning in Lond on. All these accounts show the difference in political traditions of both countries. Russia, being used to the dictatorship and superiority of political leaders throughout its history greatly puts emphasis on their leaders’ credibility. Without any question and unruly remark, the leader is chosen because of his wisdom and effective governance.Russia is described as very suspicious of other people, especially with other countries because of its great desire to protect their own country. Then PM Blair had made his efforts to reconcile with Russia, but with the new governance of PM Brown, a new issue arises as he expelled four Russian diplomats as retaliation to Russia’s refusal to extradite the suspected murderer of Litvinenko. Political analysts see this situation as a recurrence of many other grievances brought out by both countries.Russia, being very decisive and strong against its opponents, do make necessary actions to make their enemies pay, or even be accountable to whatever bad reputation or any bad image it had generated. CONCLUSION: Both Britain and Russia certainly have their distinct character in their own political institutions. While Britain maintained their distinction between the two houses, representing the Parliamentary system and the monarch authority, they have yet to settle their difference in ideas and political attitudes through the debates held by the Parliamentary body only.We realize now that the monarchy basically becomes a symbolic political institution and does not have any active role in the governance. Maybe that is the reason why the country had achieved success or maybe it is the cause of many of its downfall. In Russia however, the situations concerns the political idealism and form itself. For many years, the country was led by dictators. In recent years, after the abolishment of the USSR and the attempt to democratize the country, somehow the situation becomes difficult for the leaders themselves.As they try to liberalize their ideas and give freedom to their people, the past traditional political institutions they had adhered to comes to haunt them and cast shadow in their country. While many political, social and cultural reforms aimed to address the goal to become a democratic country, the current leader is perceived to be just continuing the past and not really disowning the authoritarian government Russia was accustomed to. As mentioned, this can be deemed as either a threat or a benefit for the civil society.Maybe in the end, history can only distinguish which country is better, but today, we must look into their different situation and realize that both Britain and Russia had become successful and considered as one of the first world nations because of the efficacy of their governments and implementation of political idealisms. In all these analysis between the two countries, one very significant comparison that can be made is that Russia is very aggressive and very driven to protec t their own county’s interest.They do not care about other countries or Britain in particular because they know their strength as a country. Suspicions on the Russian part and the tremendous affect the dictatorship method of political ruling in Russia had gravely affected their ability to trust other nationalities and form foreign relationships with their neighboring countries. To that, Britain’s democratic and optimistic political institution can not jive with.The sense of commonality and agreement between the two political institutions differs gravely in history and experience, thus having the future of these two countries in sound relationship may seem a little distant for now. Reference: 1. Shevtsova, Lilia (2003), Putin's Russia, Washington D. C: Carnegie Endowment fro International Peace 2. Shevtsova, Lilia (2006), Russian Domestic Politics and Political Institutions, Volume 8, Issue 4, Carnegie Russia 3. Heintz, Jim (2007), Russia-Britain relations reach low poi nt, Associated Press

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My Final Report for my internship in ExxonMobil Qatar - Essay Example The company had interest in oil and gas companies including Qatargas Liquefied Gas Company limited and Ras Laffan Liquefied Natural Gas Company Limited. In addition, it is committed to the government’s Qatarization policy, which means that majority of the employees of the company are locals. In partnership with the Qatar Petroleum, ExxonMobil works to promote maximum utilization of the gas resources in Qatar while ensuring that Qatar remains a reputable LNG exporter. The company upholds working business ethics that is a key pillar in the attainment of results. ExxonMobil has a total of ---employees, which includes both low cadre staff as well as senior management. The general manager who is also the president of ExxonMobil Qatar is Mr. Barton Cahir. Exxon Mobil Corporation’s shares as at 4th of August were trading at $ 99.23. In the current state of affairs, ExxonMobil Qatar is among the largest company in Qatar dealing with petroleum and petrochemicals. The mission of the company is to find long-term and sustainable solutions to the energy needs in the world. The company is committed to being the world’s premier petrochemical and Petroleum Company. In addition, the company is committed to promoting technologies that are energy efficient, and maximizing the use of energy. It further develops collaborations that facilitate the LNG projects in Qatar. Further, they have adopted the diversification of gas use while they have engaged in research that is geared towards the realization of solutions to the energy needs in the world. The company has developed partnerships with the state of Qatar as well as the Qatar Petroleum in providing solutions to energy needs. Additionally, the company endeavors to achieve financial success continuously and operating results while ensuring that business conduct is adhered to. With the company’s â€Å"Qatarization† approach to human resource, the company is able to employ a diverse w ork force mainly

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The Religious, Political, and Social Philosophies during the Enlightenment and Puritan Period - Essay Example It is evident from the study that history gives us stories about different times and the reaction of people accordingly in that period. History is full of political, religious and social diversifications and the reaction of people to it. Puritan and enlightenment periods also refer to the history. In the puritan period people used to keep away from secular life and lived a life according to religion. They believed that no one is more powerful than god and god is regardless of everything. In the enlightenment period however, people became more tilted towards their worldly lives as intellectuals like Isaac Newton changed the view of how things worked. People started to change their views about the making and survival of universe. The political, social and religious philosophies changed a lot in the puritan and enlightenment period. The people in the puritan period thought in a very different way than that of enlightenment period. Religion played an important role in Puritan life. They thought that they were preferred by God for a unique reason and that they must live their life in a righteous manner. Everyone was expected to be present at the meeting on the Sabbath. The ones not reading the bible were thought to be with the devil. All the preparations of this occasion were made before the occasion. The Sabbath began at sundown the night before, and the evening was spent in prayer and Bible study. The church used to be a small building in which everyone sat according to the seat assigned to them. They sat silent as the Sabbath went on and the church’s discipline in charge (the beacons) used to keep an eye on everyone and punish the mischief makers. People of the puritan age did not like music in their services. It was many years before any musical instruments were allowed in the church. So in the puritan age the religion had strong hold over the peoples mind and thus the people were more attached to it. (â€Å"Puritan Life and Religion†) It was obvio us that their religion was to affect their political and social beliefs and practices as well. During the puritan age, the political ideas of the kings and queens were bitterly resented. The people in the puritan age opposed the monarchy and tried to loosen the hold of gentry on the whole society. The people of the puritan age wanted democracy as the means of controlling and running an economy. In England, the puritan movement led to great emphasis to limit the power of monarchs and to form a constitution that gives the people their right in a legal way. Moreover the people of the puritan age believed that the power of Methodist church should rise as the people of the puritan age followed it and it would be easy to pass directives from the church according to their religion. The puritan people also favored the ideas of economic protectionism and local elections. (Wilson) The puritans had strict rules for their social life as well. They paid less interest in educating their children as they thought that on reading bible is necessary to lead a pious life. Men and women were supposed to refrain from evil activities as they have to answer god for all their deeds. These rules limited the social activities of the people from the puritan era and also created a class that began to oppose them and criticize them for being strict. (Kizer) In contrast, the enlightenment period, also known as the age of awakening, gave success to ideas that were proven by experiments and could be proved. As the people of the enlightenment period were already tired of strict religious measures which restricted them from doing anything they tried to put some leniency in the religion. Although this was opposed by many individuals as being with the devil but still people were relaxed to have some relief. (â€Å"The Age of the Enlightenment†) Strict Protestantism was opposed and people were given freedom in the church. The

Ethical Filter worksheet Essay Example | Topics and Well Written Essays - 750 words

Ethical Filter worksheet - Essay Example At times, one must decide just how honest one can be in a situation without causing further issues to arise. Being communicative is always advantageous as all problems can be resolved on the basis of communication. I have experience of this aspect of personality because of being in groups of friends and working groups. I placed communicativeness at the top of the list in terms of decision making because I think that being communicative is really advantageous in making any kinds of decisions whether they are personal or organizational. With the help of communication, a person cannot only express his/her views regarding a decision but he/she can also allow others to express in order to come to a decision (Caputo, et.al, 2003). Communication is a two way process and is only successful when both the sides are ready to listen to each other (Caputo, et.al, 2003). Therefore, according to my perception, being communicative is most essential for a decision making process and it should be prioritized. Communicativeness is a challenging job as everyone cannot be dragged in discussions at times so extensive effort is required. Communication should be prioritized and in communicating, one’s role should be appreciative. To appreciate the good opinions and information given by a person always encourages people to take part in the decision making process. Also encouragement plays a greater part in persuading people to perform better (Caputo, et.al, 2003). The process of decision making becomes better when people are encouraged to share their opinions. People should be appreciated for their participation (Caputo, et.al, 2003). Appreciation should be there but appreciation that is wrongly done is disadvantageous so this factor should be taken care of. I consider trustworthiness as an important aspect of decision making as one cannot allow the other person to decide or form an opinion if trust is not there in between

Abortion Essay Example | Topics and Well Written Essays - 2000 words - 1

Abortion - Essay Example serious problems, such as when the birth of a child can result in the death of his/her mother or the child was conceived through rape and its birth will have an extremely negative role on the rest of the woman’s life. Nevertheless, despite the fact that the supporters of abortion point out rather strong factors in favor of abortion, it is necessary to take into account the fact that it is primarily about human life that is recognized as priceless by all. The high incidence of abortions as the most simple solution to the problem has led to the fact that partly a childs life has lost its meaning and significance as a gift of God or a gift of nature (depending on how one perceives the birth). This problem did not exist until 1912 because before 1912, there were no laws against abortion (London). Despite the adoption of various laws on abortion, the problem is that abortion is still being applied even in cases when the birth of a child shall not be a threat to the physical or ment al health of the mother and is justified from a practical point of view (too early pregnancy, physical complexity, condemned by the parents, etc.). Given all this, one can confidently assert that abortion is an extremely negative phenomenon and its evaluation should be primarily negative. Justification for abortion is only possible in some cases, namely, if the birth of a child will lead to the death of the mother or cause deep psychological trauma that can lead in tragic consequences in the woman’s life. As noted above, the proponents of abortion can point out many arguments in favor of their position. In particular, one of the first argument can appeal to the fact that nature itself provides the means for a natural abortion. Natural abortion can occur as a result of the inability of a woman to bear a child, her poor health, bad heredity, etc. Thus, even nature suggests the possibility of miscarriage. For this reason, one cannot blame the doctors that they offer women the opportunity to

The Concept of Cultural Diversity is Society Assignment

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Fashion blog entry Essay Example | Topics and Well Written Essays - 250 words

Fashion blog entry - Essay Example The blog entry had well-shaped the storyline of designing by Karl Lagerfeld in his career of 25 years with the brand Chanel. It is quite evident that selecting Karl Lagerfeld as the creative director for the brand Chanel was the biggest decision of Chanel which was proved by Karl in the later years of his experience with Chanel. The contribution of Karl Lagerfeld is not just limited to presenting continuity to the traditional approach of the brand Chanel but also Karl managed to enhance the brand by merging new trends and demands. The informative blog entry about Karl had wonderfully attributed Karl Lagerfeld creativeness as an individual as he owns a publishing house as well as a taste in photography. In no way, people can stop thinking about his contributions to the world of fashion. One addition to the blog entry would be that people who look into the fashion world for the influencing thought of fashion consciousness idolize Karl Lagerfeld. Karl’s contribution could not be well-defined in words as its creativeness is in the colors blacks, grays and whites

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Liquid Crystal Displays evolution into the future - Essay Example iversity of Illinois argued with concern about the quality of monitors which by then were television sets used within the main computer producing very low quality pictures which were not well defined and difficult to identify the content and, or follow the programs that were being broadcasted (Adee, 2008, p. 81). Due to evolution of large and colored screens, the quality of pictures improved despite the high power consumption which was mainly as a result of large components with respect to the later versions but smaller compared to the older versions respectively, overheating, the quality became poorer afterwards due to constant overheating hence the need for a different screen monitor with better resolutions to help solve the problems that they had experienced previously with the cathode Ray Tube screens as well (Bellis, 2007, p. 37). This concern led to invention of LCD technology. The term â€Å"plasma† was used in regard to the technology because the pixels that enhance screen resolution depended on plasma cells. A plasma screen is a typical display panel contains millions of tiny plasma cells in compartmentalized spaces between two glass panels which when energized reflects light that focuses on the screen to create a field of view (Delepierre et., al, 2006, p. 30). LCD- This is a fourth state of matter after solid, liquid and gaseous states, which contains definite number of electrically charged particles. However, the interaction between the neutral particles and the charged particles plays a major role in determining the usefulness and the behavior of plasma. As the energized electrons move and vibrate between the two glasses, some of the electrons strike mercury particles moving through the plasma which increases surface area for the energy level in the molecules (Chemistry, 2011, p. 27). Each pixel in a plasma display comprises of three primary colors namely blue, red and green with respect to the IEE regulations, the voltage signal variations within

Cultural Competency Assessment Essay Example for Free

Cultural Competency Assessment Essay The Long Island Adolescent and Family Services or LIAFS is a social service organization that assists the young population in their needs and concerns. LIAFS first started as a support group for young people who were victims of crime and a haven for children who do not have anywhere to go. LIAFS does not operate for the purpose of generating profit. The organization is headstrong in providing support and assistance to adolescents or families who are experiencing difficulties and challenges in whatever aspect of their lives. (LIAFS, 2008) LIAFS obtains its resources to accomplish its goals and objectives from donations and contributions. People who want to help LIAFS further their aims are able to send their monetary assistance to the LIAFS’ office. As of now, the organization is publishing a wish list that contains what they need, such as computers, sports equipments, vehicles, and gifts that the organization will be able to give out to children during their birthdays. (LIAFS, 2008b) The organization is also in need of employees that are willing to work for the said cause, such as cooks, therapists, drivers, counselors, and psychologists. (LIAFS, 2008c) The involvement of the community or the neighborhood is much needed in running programs of the LIAFS. This is highly recommended, especially for non-profit organizations, if LIAFS wishes to sustain resources and take one step higher than what the organization has been attaining or has attained. This concept builds on cultural competency. Cultural competency means that a non-profit organization is able to become culturally aware and through it gain help from diverse groups in society in order to assist the organization is realizing its goals and objectives. (Alliance for Non-Profit Management, 2004) In general, cultural competency assists the organization in providing much-needed quality services to the youth and their families. The need for cultural competency requires LIAFS to employ the help of the community or the neighborhood in understanding a multitude of cultures in order to provide suitable and comprehensive services to cover for the needs and concerns of youth and families. Employing the help of community members requires the need to train them in cultural issues so they too can help in providing needs and concerns that the LIAFS originally provides the youth and their families. Involvement of the community or neighborhood should be on a regular basis because its members need to understand that the welfare of the youth and their families influence the conditions of the community and the neighborhood. Aside from cultural awareness to deal with people belonging to diverse cultural backgrounds and other groups or organizations that operate on a different cultural environment or situation, people from the community or the neighborhood should be able to be informed about the situations that the youth and their families are experiencing. It is important for them to discern that the adolescent population and their families who are experiencing difficulties and challenges need the help of other people for them to be able to improve their situation and way of life. Part of the contribution of communities and neighborhoods include being observant or vigilant about their surroundings. It is important to supervise events or situations in the neighborhood in order to perceive potential risks or harmful environments that might endanger children and their families. Keeping a watchful eye prevents difficult situations such as child abuse, for instance. It is also the role of the community and the neighborhood to protect the rights of the citizens. Once an incident happens, it is their responsibility to act against crime and other events that lead to difficulties and challenges. Another role that the community or neighborhood should play is to be involved in the fund-raising process most especially because LIAFS is a non-profit organization. Members of the community or neighborhood should be able to contribute to LIAFS’ programs and activities with whatever assistance they can extend to the organization, the children, and their families. Community volunteerism is something that should be practiced by members of the community or neighborhood. References Alliance for Non-Profit Management. (2004). â€Å"Cultural Competency Initiative. † Retrieved August 30, 2008, from Alliance for Non-Profit Management. Website: http://www. allianceonline. org/cci. ipage LIAFS. (2008). â€Å"About LIAFS. † Retrieved August 30, 2008, from LIAFS. Website: http://www. liafs. org/about. html LIAFS. (2008b). â€Å"Support and Donations. † Retrieved August 30, 2008, from LIAFS. Website: http://www. liafs. org/donation. html LIAFS. (2008c). â€Å"Employment Opportunities. † Retrieved August 30, 2008, from LIAFS. Website: http://www. liafs. org/employment. html

3-Year Marketing Plan Essay Example for Free

3-Year Marketing Plan Essay Introduction Company G is a very well-known company in the electronics industry and is highly regarded by consumers for their high quality products and this new product line that is being introduced by Company G continues the excellence of quality for which they are known. The â€Å"Tub-Scrubbie† is an innovative new product that is a first in a new line of electronic home care products that is being introduced by Company G. The Tub-Scrubbie is an automatic bathtub scrubber that is designed to allow people the freedom to spend more time doing what’s important to them instead of working on household chores. Mission Statement â€Å"We enable consumers to improve the quality and convenience of their lives by providing innovative electronics solutions.† The Product The Tub-Scrubbie is an automatic bathtub scrubber that is completely self-contained and rechargeable. This product is designed to scrub the bathtub for those that are physically unable to do so themselves and for people whose lives are very busy and would rather be spending quality time with their family than spending extra time doing household chores. The Tub-Scrubbie is quick to set up and very simple to use. There are no complicated instructions, no small parts to lose or parts that easily break. The unit contains a cleanser and water reservoir that is easy to fill and holds 16 oz. of liquid which is enough for one use, an automatic timer which switches the unit off when the time has expired, replaceable bristle brushes that can be used on all surfaces and a metal tube frame set. To use, the metal tube frame is attached to the bathtub using spring tension rods, the  scrubber is filled with the no rinse cleaning solution and water mixture, the scrub unit is attached to the frame, turn on the unit and set the timer and let it go. The scrubber unit will spray the cleaning solution in 15 second intervals as it scrubs the tub. It will move along the metal frame and move up and down on the drop post to scrub the walls of the tub. Once it has completed two revolutions around the frame, the scrubber will detach from the drop tube and scrub the bottom of the tub until the timer shuts the unit off. Rinsing the tub is not required, the cleaning solution is designed to be â€Å"no rinse† and is non-toxic and will not damage surfaces with regular use. Consumer Product Classification After in-depth research, we have determined that the Tub-Scrubbie would be classified as a shopping item. Even though this item has several characteristics of being a convenience item, such as being low in price and being available in multiple sales outlets, and the purchase frequency is infrequent as a specialty item, it maintains the shopping item profile. The consumer factors that direct this product to the shopping item classification are a considerable planning time involved in making the purchase, the importance of a convenient location, the considerable comparison of price and quality. The marketing mix factors include a relatively short distribution channel, the sellers’ image is very important for the reliability and durability of the item and that this item can be sold and promoted by the producer and the seller of the item. Target Market The target market for the Tub-Scrubbie actually covers two different demographic groups. The first group type to target will be the elderly from the age of 55 and over and disabled people of any age that are living alone. The second group type to target for marketing are the people that are too busy to spend time doing household chores such as scrubbing the bathtub, this group will consist of parents with children that are enrolled in multiple after school activities and the overworked business professional. The elderly/disabled group will be in a very low income bracket, and may or may not have been educated, they will most likely be living on a pension,  retirement or collecting a monthly check from social security, their annual income will average $10,000 $25,000. This group will most likely be living alone in an apartment or single family home in the low income section of town that is situated close to strip mall type of shopping center, which may or may not have a major anchor store. The business professional group will be in the medium income bracket; this group will be highly educated, holding either a Bachelors or Master’s degree. They will be working hard and very long hours so that they can remain in their income bracket range. Their average income will be between $40,000 and $60,000, enough to cover their living expenses and small extravagances, but not enough that they can hire someone to do their housekeeping regularly. This group will be living in an apartment community or in a condominium that is located close to an upscale shopping center or mall. Competitive Situation Analysis Analysis of Competition using Porter’s 5 Forces Model The following is an overview of factors that may have an impact on the introduction and future sales of the Tub-Scrubbie. In the cleaning product market, consumers are always looking for a new and innovative way to take the work out of their daily house cleaning chores. Competitive Rivalry At this time there would be no direct competition for the Tub-Scrubbie. As the sales of this item rise, competitors will start to develop their version of this product, if we patent our item that will reduce exact replicas. With the introduction of the Tub-Scrubbie, the main competition would be the companies that produce the well-known tub and bathroom cleaners such as Clorox Co, Proctor Gamble and S.C. Johnson Son, Inc. Each of these companies holds at least 50% or more of the market share of the different cleaning products that customers have been using for years. Threat from New Entrants The home cleaning product market is extremely large and the competition is very high among the leaders of the industry, this makes entering this market very difficult. Due to the cost involved with entering the cleaning product  market, the threat from new entrants is relatively low. The internet can be used to monitor any new competition that may try to break into the market with similar products to ours. Threat from Buyers With the cleaning product market being as large as it is, the threat from individual consumers would be relatively low; they would have no effect on price or placement of the item. The threat from buyers would be greater, big box stores such as Wal-Mart and Target would be able to refuse to purchase the item unless they received a discount per number of units ordered, they would also have control of where the product would be placed in their stores. Internet sales would not be considered a threat from buyers; this would be set up as direct sales to consumers. Threat from Suppliers Since we would be producing the main product in our own factories, there is no threat from a manufacturing standpoint. We would partner with Clorox Inc to provide the cleaning solution for the Tub-Scrubbie. Since Clorox is a very large producer, the threat from this supplier would be very low. The only threat from supplies that we would face would be from the suppliers of the raw materials that we would use to create our products. The internet could be used to watch for disruption to the raw material chain. Threat from Substitutes In the beginning there will be very little threat from substitutes, at this time there is no product on the market that will directly compete with this item. After this item is introduced, other companies such as P G, 3M and Clorox will flood the market of their version of the Tub-Scrubbie, which will then introduce direct competition for our item. Most of the substitute products for the Tub-Scrubbie do not offer the convenience of the â€Å"automatic cleaning† feature of our product, there is only one product at this time that offers this feature which is the â€Å"Scrubbing Bubbles Automatic Shower Cleaner†. This product is designed to clean shower stalls, not bathtubs and therefore should not pose to be direct competition. The only alternatives that are available to our product would be the â€Å"old fashioned† way by using a scrub brush or sponge and liquid or powdered bathtub cleanser and water. The internet could be utilized to monitor similar products bei ng offered  worldwide. SWOT Analysis In this section, we have highlighted Company G’s strengths, weaknesses, opportunities and threats in the production and sales of the Tub-Scrubbie line of products. STRENGTHS *indicates core competency Well-known brand name Innovative products Outstanding product support WEAKNESSES New to cleaning product market Introducing a new concept in cleaning Dependent on partner companys cleaning product OPPORTUNITIES Online marketing Expanding into new market Partner with industry leader of cleaning products THREATS Replication by competitors Cleaning products already on the market Consumers unwilling to try a new product Strengths The first of our strengths which is also a core competency is that we have a very well-known brand name in the electronics market. We have a name that consumers know and trust for quality products and excellent customer service; consumers would be more likely to purchase our product. Our second strength, also one of our core competencies is that our company is known for its innovative new products. We have spearheaded many different markets with new products that consumers have not ever seen before and have done very well in sales with these products, capturing at least 10% of the market. Our third strength is our outstanding product support. We offer the most extensive and longest warranties on our products, combined with a money back guarantee if not satisfied. We also have an excellent customer service department that receives customer feedback and requests by email, phone or  instant chat and concentrates on resolving customer issues within 48 hours. Weaknesses The first weakness is that Company G is a new entrant to the cleaning product market. We will have many competitors that have been selling quality products in hundreds of different outlets for many years. Our next weakness is that we are introducing a new, modern concept in cleaning to an older market that is mainly reluctant to change. Many of the consumers in our target market are older people that are afraid of technology or just may feel that its just not clean if they dont scrub it themselves. Our third weakness would be Company Gs dependency on our partner company, Cloroxs’ name to sell our product. Since the Tub-Scrubbie will be sold with cleaning fluids provided by the Clorox Company, we are depending on their reputation and popularity in the industry to help sell our product, if their product doesnt sell, then ours wont either. Opportunities One of our first opportunities with this product is to expand on our internet sales opportunities. All of our products can be found online on hundreds of websites as well as direct sales, by offering this product online we can expand into new internet outlets that have not previously carried our electronics. Another opportunity that this product will give us is the advantage of expanding our company into an entirely new market. This will be Company Gs first venture into the cleaning product market which will give us the opportunity to introduce future cleaning products and expanding our sales into new territories. Our third opportunity is that we are going to partner with Clorox, which is one of the leaders in the cleaning industry. Their name is seminomas with clean and germ free and by partnering with Clorox, it will only boost initial sales as well as residual sales of the refill cleaning fluids. Threats One threat would be replication of our product by competitors. Once our Tub-Scubbie is introduced, there is a possibility of the market being flooded with similar products. Even though their design will be different, the concept will be the same, this will ultimately bring down our sales. Another threat would be the wide variety of cleaning products that are  already available on the market. Consumers are creatures of habit and have their favorite products that they buy repeatedly and they refuse to change, if they dont use Clorox products, they are not likely to purchase our product. A third threat is that many consumers are unwilling to try a new product that will change the method they use to clean their bathtub. Many people do not like change and are unwilling to buy something new, they may feel it wont clean as well as it should or that its just another electronic device that will break after a few months. Market Objectives Product Objective The main objective for the Tub-Scrubbie is to offer a quality product that is simple and ready to use, uses very little energy, is rechargeable and is covered by our 60 day money back guarantee and 1 year warranty. Price Objective The Tub-Scrubbie will be available at an introductory price of $29.99 and after 6 months the regular price will be $34.99. There will also be color varieties available at $39.99 and an upgraded model bundled with cleansers will be introduced after one year for $54.99. Place Objective The objective for placement of the Tub-Scrubbie will be to introduce the product in a partnership with the Wal-Mart and Sam’s Club Corporations by Dec of 2013 and by Feb 2014, the Tub-Scrubbie will be available in most retail outlets. Promotion Objective The objective for promotion of the Tub-Scrubbie is to gradually introduce our product to the public through television and radio advertisements, newspapers and holiday circulars and free standing store displays by the end of January 2014. Marketing Strategies In order to make this product successful in the market place, we must ensure that the consumers receive the superior quality products that they have come to expect from Company G. This entails providing our customers a long lasting product that is energy efficient, available in a variety of colors at an affordable cost. We have created a three stage marketing strategy for  the Tub-Scrubbie by first placing the item in one of the largest retailers during the holiday shopping season, setting a pricing plan that will fit into the budget of most of our consumers and by offering price reduction in lower income areas. Product Strategies The Tub-Scrubbie will be sold with rechargeable batteries and AC adapter. The Tub-Scrubbie will be covered by our standard 60 day money back guarantee and 1 year warranty. The Tub-Scrubbie will be fully assembled and ready to use out of the box. Price Strategies The Tub-Scrubbie will have an introductory price of $29.99, after 6 months the price will increase to $34.99. The Tub-Scrubbie will be offered in a variety of colors for $39.99. The Tub-Scrubbie will be offered in a bundle with a larger cleanser reservoir and 2 bottles of cleanser in their choice of color for $54.99. Place Strategies The Tub-Scrubbie will be launched in December of 2013 in all Wal-Mart and Sam’s Club stores. In January 2014, the Tub-Scrubbie will be released at all other major retailers such as Target, Raley’s, Bel Air and Nob Hill markets. By February 2014 the Tub-Scrubbie will be available at all smaller retailers and at online stores. Promotion Strategies In November of 2013, the Tub-Scrubbie will start to be featured in television and radio commercials sponsored by Wal-Mart. In December of 2013, the Tub-Scrubbie will be featured in holiday circulars and newspaper ads. In January of 2014, in stored displays will be set up at most retail outlets and $5.00 of coupons will be circulated as a â€Å"New Year cleanup special.† Tactics and Action Plan Shown below are the plans that have been put into place to carry out the objectives stated above. Each manager indicated will be responsible for completing the task by its due date. Product Action Plan Tactic Due Date Responsible Party Ensure that all packaging includes rechargeable batteries and AC cord Daily – As items are manufactured and packaged. Manufacturing Supervisor A copy of our guaranteed return policy and warranty are included with each unit. Daily – As items are manufactured and packaged. Manufacturing Supervisor Each unit is fully assembled and ready to operate out of the package. Daily – As items are manufactured and packaged. Quality Assurance Manager Price Action Plan Tactic Due Date Responsible Party Ensure that the packaging reflects the introductory price of $29.99 Daily through the first 6 months of production. Manufacturing Manager and Promotions Manager Ensure that the packaging with the color varieties indicate the correct color and the price of $39.99 Daily – As the items are manufactured and packaged. Manufacturing Manager Ensure that the packaging for the bundled enhanced product and cleaning fluids indicate the color of the unit as well as the price of $54.99 Daily – As the items are manufactured and packaged. Manufacturing Manager Place Action Plan Tactic Due Date Responsible Party Ensure that shipments have been received by all Wal-Mart and Sam’s Club distribution centers. November 1, 2013 Distribution Manager Ensure that shipments have been received by remaining large chain retailers. December 1, 2013 Distribution Manager Ensure that shipments have been received by all remaining retailers. January 15, 2013 Distribution Manager Promotion Action Plan Tactic Due Date Responsible Party Ensure that television and radio spots are ready to be aired. October 31, 2013 Promotion Manager Create and submit ads for circulars and newspapers. November 15, 2013 Promotion Manager Order POS merchandisers and distribute to retail outlets. November 30, 2013 Promotion Manager Monitoring Procedures In order to ensure that our marketing plan is achieving Company Gs desired goals, we must put into place and regularly review monitoring procedures. We will be using the following procedures from the first day that the product is introduced through the first 5 years of sales. Monitoring Activity Due Date/Frequency Responsible Party Overall Sales Volume Quarterly Distribution Manager Effectiveness of Advertisements End of each month Promotion Manager Accumulated Expenses Quarterly Accounting Manager Customer Satisfaction End of each month Customer Service Manager