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Accounting Cycle: Common Steps Exploratory Essay

Accounting cycle is a series of activities that that shows the entire process a transaction goes through from start to end. These processes are repeated in each accounting period. The paper discusses the accounting cycle of the office of the chief financial officer. The cycle follows some common steps. The first step is identification of the transaction and the events which surround the transaction. The second step focuses on the putting together source documents of the transaction. The third step entails examining and putting the transactions into classes. This step entails ascertaining the monetary value of the transactions and identifying the accounts where the transaction will be posted. At this stage, the persons involved also identify whether to pass a credit or debit entry on the accounts affected. The fourth step involves recording the transactions into journals. These journals depend on the nature of the transactions. The fifth step entails sorting out the entries in the general journal. Once sorted, the entries are posted to various ledger accounts. It is important to point out that these first five steps occur repeatedly throughout the accounting cycle that is from start to the end of the accounting cycle. The subsequent steps occur at the end of the financial year. The sixth step entails preparation of the trial balance. The trial balance shows a summary of ledger accounts maintained in an accounting period. It shows the debit and credit balances from the ledger accounts. The trial balance has no significant accounting meaning. It only helps in identifying errors while posting transactions because, in the presence of errors, the debit and credit balances will not be in agreement. The seventh step entails correcting the errors in the trial balance. The corrections can only be executed if the credit and debit balance are not tallied. The errors can be caused by wrong posting of transactions or omission during posting of transactions (Hunt, Kieso, Weygandt
Anthropology homework help. Theoretical Analysis and Application of WorkbookBy successfully completing this assignment, you will demonstrate your proficiency in the following course competencies and assessment criteria:Competency 1: Apply psychological theories to explain and improve sport performance.Competency 3: Address the unique needs of diverse participants and groups in sport to customize working models that fit specific populations.Competency 4: Communicate in a manner that is scholarly, professional, and consistent with expectations for members of the psychological professions.Assignment PreparationOne excellent resource available in this course is the Premier Sport Psychology Mental Training System workbook. It gives many hands-on strategies to use with athletes. By examining the theoretical framework of a section from the workbook, you will be better able to apply the strategies to your professional life. In addition to exploring the theoretical background of strategies, it is important to work through the book as an athlete would. This enables you to account for variations that need to be made concerning diversity in athletes. It also allows you to evaluate the strategy as a whole for strengths and weaknesses you may not otherwise have seen.Prior to beginning this assignment, complete one section of the Premier Sport Psychology Mental Training System workbook from the perspective of an athlete.Select a section from the workbook. You may choose the “Warm Up,” “Emotions and Body Reactions,” or “Performance” section.Work through the section as if you were an athlete. You will compose a written presentation evaluating the exercises in that specific section.Assignment InstructionsAnalyze the theories that support your chosen section of the workbook.A section could be based on one or many theories from sport psychology. Analyze how well various theories align with the workbook.Point out places where the workbook deviates from the theories. Suggest potential reasons for any deviation.Apply the selected section of the workbook to a sport with which you are familiar. When applying the workbook, begin with a description of relevant details about the sport (gender, level, et cetera). After applying the workbook to the sport, analyze how it could enhance performance for athletes.Apply the same section of the workbook to a new, diverse population. When applying the workbook, be sure to distinguish this population from your initial population. Compare and contrast the use and effectiveness of the section of the workbook for both populations.Evaluate the benefits and drawbacks this section of the workbook has when working with diverse populations of athletes. In your evaluation, you can consider both your initial population and your diverse population.Throughout your paper, be sure you are supporting your analysis and evaluations with peer-reviewed literature.Submission RequirementsWritten communication: Written communication is free of errors that detract from the overall message.APA formatting: Resources and citations are formatted according to APA (6th Edition) style and formatting.Length: 4?6 double-spaced, typed pages, in addition to a title page.Font and font size: Times New Roman, 12 point.Anthropology homework help
BCJ 599 CCU Criminal Justice Administration & Police Administrators Exam Practice.

1. The best defense and advice for police administrators with regard to accusations of biased
policing may be summarized in two words:
a. don’t tell.
b. collect data.
c. be ingenuous.
d. avoid minorities. 2. To provide for an ongoing supply of talent needed to meet organizational needs, chiefs should
use all but which one of the following?
a. Development tools (such as job rotation, higher-level exposure)
b. Recruitment
c. Career planning
d. A fast-track leadership development program being used in China 3. A survey of police agencies by the Police Foundation found that the more prevalent shift length
among agencies of all sizes is:
a. the 12-hour shift.
b. 10-hour shift.
c. the traditional 8-hour shift.
d. night shift. 4. For large agencies, a survey found the ______________ was the most common:
a. 12-hour shift.
b. mixing of the 10- and 12-hour shifts.
c. 10-hour shift.
d. traditional 8-hour shift. 5. Because most citizen calls-for-police-service do not involve a crime or a sworn officer to enforce
the laws, many agencies have increasingly _____________ a lot of functions.
a. begun charging for
b. stopped performing altogether
c. civilianized
d. send Police Explorer Scouts for 6. An offender’s desire to commit suicide, resulting in his being justifiably killed by a police officer,
is:
a. a use of force policies.
b. an instant-trial-by-cop.
c. every police shooting.
d. a suicide by cop. 7. The final determination of whether a suicide-by-cop incident has occurred should be made by:
a. a member of an actuarial insurance team.
b. the human resources office.
c. an officer or unit with expertise in the use of deadly force.
d. the chief of police or sheriff. 8. In his classic treatise on the United States more than a century ago, _____________ observed
the extent to which our legal system permeates our lives.
a. De Tocqueville
b. Ghandi
c. Holmes
d. De Gaulle 9. ________ stated that “Every violation of truth is a stab at the health of human society.”
a. De Tocqueville
b. Shakespeare
c. Ralph Waldo Emerson
d. De Gaulle 10. Nowhere is the policymaking role of state supreme courts more apparent than in deciding:
a. which political party shall control the state’s budget.
b. death penalty cases.
c. each year’s political boundaries of the state.
d. civil lawsuits against the state. 11. Courts make _____________, which may be defined as choosing among alternative choices of
action.
a. policy
b. precedent
c. litigation
d. adversity 12. Which of the following is not a citizen group that observes court proceedings?
a. Youths for Fair Treatment
b. MADD
c. League of Women Voters
d. National Council of Jewish Women 13. The physical trappings of a court are called its ______________, while the demeanor of the
people in court is referred to as their:
a. downfall/undoing.
b. courtitude/staidness.
c. decorum/decor.
d. decor/decorum. 14. It is believed to be very important that the courts _____________ justice.
a. provide a facade of
b. appear to bring about
c. increase the cost of
d. uniformly represent 15. The field of judicial administration was greatly influenced in the late 1800s by President
_____________, who believed that administration was a noble calling.
a. Buchanan
b. Wilson
c. Hayes
d. Lincoln 16. Federal judges serve _____________ terms of office.
a. 5-year
b. life
c. 10-year
d. no more than two 17. A basic flaw with using a presiding judge to administer a court is that he or she is actually a:
a. new judge.
b. first among equals with peers.
c. nonlawyer.
d. new law school graduate.18. By the early 1960s, about _____________ people in the United States worked as court
administrators.
a. 500
b. 100
c. 75
d. 30 19. A full-time institution in the United States that provides judicial training for state judges is the
_____________ located in ______________.
a. Court of Training/Las Vegas
b. Judicial Institute/Chicago
c. National Judicial College/Reno
d. Training Courts Institute/New York 20. Today’s court administrators perform all but which of the following duties?
a. Preparation of court budgets
b. Polling the jury
c. Training for staff
d. Managing equipment 21. Which amendment guarantees defendants the right to a speedy trial?
a. First
b. Sixth
c. Fifth
d. Seventh 22. Which of the following is not a consequence of case delay?
a. Lengthy pretrial incarceration
b. Denial of speedy trial
c. Jail overcrowding
d. Better prosecutor/defendant communication 23. The simplest procedure for scheduling cases for judges is the _____________ calendar system.
a. master
b. individual
c. rotating
d. logistical24. ____________ is considerably less formal and more “friendly” than ______________.
a. Suing/resolving
b. Mediation/arbitration
c. A jury room/ADR
d. Arbitration/mediation 25. The two hottest issues in court technology today are:
a. electronic filing and the integration of criminal justice information systems.
b. electronic filing and advanced surveillance.
c. electronic courthouse security systems and video conferencing.
d. advanced courtroom surveillance and the integration of criminal justice information
systems.
BCJ 599 CCU Criminal Justice Administration & Police Administrators Exam Practice

Scripture Is Considered As The Primary Source Of Theology Religion Essay. Base on the above, Scripture is considered as the primary source of our theology, while tradition, experience and reason are resources that illuminate and enhance it. While I understand this four-fold model of theological inquiry when it comes to matters of theology, when it comes to matters of social concerns there are quite frankly some issues the scriptures don’t speak to as specifically as some would have us believe. One of the things I appreciate about Wesley and have found especially interesting was his strong dislike to having the doctrines of the church too narrowly defined when he commented that it was important “to think and let think.” Such comment does not mean that Wesley was indecisive about his position on theological or social issues, he simply wanted to honor the right of people who undertake the serious task of theological reflection to come to different understandings.2 We live in a pluralistic world and we need to remember that despite the conflicting voices that compete for our attention, “God is present in and with every person and in all of life. God is not present with some and absent from others. All persons experience the reality of God in whom ‘we live and move and have our being’ (Acts 17:28), 3 however, not all persons know that it is God whom they experience.”4 I believe that Wesley saw the Quadrilateral not as a prescription of how one should form their theology, but also as a mean of how almost anyone does form theology. His approach was to describe in a practical way how theology actually works in actual human experience. It must be understood, however, that for Wesley, Tradition, Reason, and Experience do not form additional “sources” for theological truth, for he believed that the Bible was the sole source of truth about God. Instead, these form a matrix for interpreting the Bible. Therefore, while the Bible is the sole source of truth, Tradition forms a lens through which we view and interpret the Bible. But unlike the Bible, Tradition is not an infallible instrument, and it must be balanced and tested by Reason and Experience. Reason is the means by which we may evaluate and even challenge the assumptions of Tradition. Reason is the first means by which we may adjust our interpretations of Scripture. But for Wesley, the test of the truth of a particular interpretation of scripture is how it is seen in practical application in one’s Experience. Always the pragmatist, Wesley believed that Experience formed the best evidence, after Scripture, for the truthfulness of a particular theological view. He believed Scriptural truths are to be primarily lived, rather than simply thought about or merely believed which is the best and most viable test of our theology. Each of the “pillars” of Wesleyan Quadrilateral must be taken in balance, and none of the other three apart from scripture should be viewed as being of equal value or authority with scripture. Scripture should always have the central place of authority. What I prize as a United Methodist is that, both laypeople and clergy alike share in “our theological task” which is the ongoing effort to live as Christians in the midst of the complexities of a secular world. Wesley’s Quadrilateral is referred to in Methodism as “our theological guidelines” and is the teaching foundamental given to every pastors as the primary approach to interpreting the scriptures and gaining guidance for moral questions and dilemmas faced in daily living. This brings us to the first pillar of the Wesleyan Quadrilateral, Scripture. Almost every religion has some form of sacred writings, and Christianity is no different. There are very few Christians who would not list Scripture as their top theological source. This has been true from the beginning, even from the writing of the New Testament. If we go back even farther to a time when believers could not actually be called Christians, we still see an emphasis on Scripture, especially in the form of Torah. Of course, this raises a big question: When we say “Scripture”, to what are we referring? When most Protestants say “Scripture”, they are referring to the Bible usually consists of both the Old Testament and New Testament. However, it seems fairly clear that the word “Scripture” in the Old and New Testaments did not refer to these same books. We may infer that the word “Scripture” in the writings themselves can refer to our entire Bible, but we will not find that designation within the pages of the Bible. Some Christians, whether intentional or not, remove certain books when they refer to Scripture. In many ways, a person’s Tradition helps shape their view of Scripture. So, as you can see, before we even begin to ask ourselves how should we learn about God from the Scriptures, we must first ask ourselves what we mean by the term “Scripture” for this meaning cannot be determined from Scripture itself. Moreover, we can’t use Scripture itself to define the term “Scripture”. This definition must come from another source, and that source is very important in our understanding of God, since it helps us define Scripture. Once we are confident that we understand what we mean by Scripture, we should ask another question: How does Scripture help us understand God? The simple answer is that Scripture speaks of God, narrates God, describes God, and even speaks for God. But, history repeatedly demonstrates that different Christians read Scripture in different ways and come to different understandings of God. Why is this? Because Tradition, Reason, and Experience all play a role in understanding and interpreting Scripture for there is no such thing as a completely neutral hermeneutic, and in fact, it can be argued that Scripture was not meant to be understood with a completely neutral hermeneutic. There is something that the early Christians refer to as the regula fidei or rule of faith which according to the apostolic fathers, this rule of faith is the faith that was handed down from Jesus to the apostles and from the apostles to their followers, etc. So, for them, Scripture should be understood through the hermeneutical lens of the rule of faith. But, what is the rule of faith? Unfortunately, the rule of faith changed from writer to writer as time progressed with more and more “doctrines” being added to the rule of faith. However, we must recognize that even if we knew exactly what the rule of faith encompassed, this is also part of Tradition, not Scripture. So, we are left with Scripture being a very important theological source, but not a source that can or should stand on its own. In fact, two believers can both believe that Scripture is the most important theological source, and the two may interpret Scripture in different ways because of the influence of Tradition, Reason, Experience, and possibly other sources. Without understanding these additional sources, we will not understand how the others are interpreting Scripture. Even for those of us who pride ourselves in being un-Traditional must recognize that we bring our own methods of interpretation. Which often affect the way in which we apply and interpret Scripture. While we may not be able to remove all influences outside of Scripture and we probably should not attempt to remove all influences we can recognize our Tradition, Reason, and Experience, and how these three interact with Scripture to inform our theological understanding. As for “Tradition” it invokes different thoughts to different people. Some think about the confessions and creeds that they hold to. Other thinks about the details of their practices but, when “Tradition” is used in the realm of theological sources, it means that group of teachings which is handed down from person to person. When Wesley speaks of Tradition, he does not merely refer to ancient Church Tradition and the writings of the great theologians and Church Fathers of days past, but also of the immediate and present theological influences which contribute to a person’s understanding of God and of Christian theology. Tradition may include such influences as the beliefs, values and instruction of one’s family and upbringing. It may also include the various beliefs and values which one encounters and which have an effect on one’s understanding of Scripture. However, Tradition is much more than a series of “We believe” statements. The regula fidei was also seen as a protection against misinterpreting the Scriptures. Thus, Tradition formed a fence around the Scriptures, helping readers understand the meaning of the writings. Today, we still have Tradition. Each denomination and sometimes groups within denominations and groups that cross denominational lines have their own hermeneutic Tradition. These Traditions guide believers as they read Scripture. Even for those believers who like myself, grew up with a un- Traditional backgroud, Tradition plays a huge role in our understanding of God. Yes, Tradition still plays an important role in developing a person’s understanding of God by keeping a person from straying into unconventional beliefs based upon a few select texts from Scripture. On the other hand, Tradition can cause people to over-emphasize certain texts that agree with their Tradition while ignoring or de-emphasizing other texts which disagree with their Tradition. However, Tradition does not merely affect our understanding and application of Scripture. In similar ways, Tradition forms how we view and use Reason and logic, and to what extent we allow Experience to inform our theology. Some Traditions rely heavily on Reason, while others view Reason with skepticism. Similarly, some Traditions emphasize Experience, while other Traditions de-emphasize Experience. Yet there is certainly interaction between Scripture and Tradition and the interaction works in both directions. There are times when Tradition works with and against Scripture and vice versa. In Genesis, God told Noah to build an ark. In Genesis, God told Abraham to sacrifice his son Isaac. In Matthew, Jesus told the rich, young ruler to sell everything and follow him. In John, Jesus told Nicodemus that he must be born again. In John, Jesus told Peter to feed his sheep. In Timothy, Paul told Timothy to proclaim the word of God. Each of these commands is given to one person in Scripture. Do the commands apply to only that one person, to a group represented by that one person, or to all people? Scripture will not answer this in all cases. However, Tradition will tell us how to interpret these various passages, and by the way, different Traditions give us different interpretations of some of these very passages. However, neither Scripture nor Tradition alone can completely answer the question of why we understand God the way that we do. This brings us to Reason. In 1768, John Wesley wrote in a sharply worded reply to a theologian at Cambridge University, ‘To renounce reason is to renounce religion… (for) all irrational religion is false religion.'”5 When we think of Reason, we usually think of various methods that help form ideas, concepts, and arguments. Equally so, Reason is the ability to connect various ideas, concepts, and arguments through various forms of analysis. Thus Reason is use to develop our theology in two different ways: connecting ideas that we find in Scripture, and completing ideas that are not found in Scripture. Moreover, Reason doesn’t only work in the realm of Scripture is also use to define and defend our Tradition and our Experience. For it (Reason) explains why we accept certain conclusions and why we dismiss other conclusions. Some separate Reason from faith, seeing Reason as an exercise in discovery and explanation while faith is acceptance without discovery and explanation. Eventhough Reason can be exercised through faith, and faith can be confirmed by Reason the two are compartable. However, it should be noted that if a person views Reason as the opposite of faith, then this will also inform a person’s theology. So with Scripture and Tradition, it is difficult to know when Reason is informing our theology and when theology is controlling our Reason. The interaction between Scripture, Tradition, and Reason is often hard to delineate. Perhaps, it is not necessary to determine which particular source leads to a certain understanding of God. However, it is interesting that we often allow some of these theological sources to override others. We may even accept a certain view from Scripture and Tradition even if that view of God goes against our Reason. What is important at this point is to recognize that all the sources work together to inform our theology. When we recognize that Scripture, Tradition, and Reason (and Experience) all inform our understanding of God, we can begin to understand why we hold to our theology. The final model in the quadralateral to be discussed is Experience which is probably more difficult to discuss of all the other sources put together. However, just as Scripture, Tradition, and Reason affect our theology/our understanding of God whether for better or for worse, Experience also does the same. Experience includes events that affect our senses as well as events which affect only our ability to acquire knowledge and our feelings: emotions, dreams and visions. The interpretations of these Experiences inform our theology. It is difficult, if not impossible to break this cycle. In fact, it may be that Experience is so powerful that it becomes the primary source for our understanding of God, whether we realize it or not. Thus, we hear of many who understand God as being cruel and uncaring due to painful experiences in the past. Experience is real, and our theology must account for Experience. Of course, there are extremes to Experience just as there are for the other theological sources. For some, Experience becomes emotionalism which controls their entire life. For others, Experience is never to be trusted and never to be considered. Either extreme can lead people to misunderstand how Experience is truly affecting their understanding of God. Often, Experience is dismissed because it is considered as “personal interpretation”. The argument is made that since Experience is based on our personal interpretation then it must not be allowed to inform our theology, but perhaps reinforce it. However, this argument fails to recognize that only the interpretation of Experience is based on personal interpretation. Furthermore, the interpretation of any of the theological sources; Scripture, Tradition, Reason, and Experience is based on personal interpretation and not just the interpretation of Experience. Instead of dismissing Experience as personal interpretation, it is much more profitable to recognize it as a mean of giving substance to a person’s theology in some way. As with Scripture, Tradition, and Reason, it is dangerous and unhelpful to dismiss the affect that Experience has on a person’s theology. Instead, by examining our own theology and the way that Experience structures our own theology, we can better understand what we think about God. Also, at this point it is beneficial to examine the interaction of all four theological sources. We also need to continue asking ourselves as United Methodists if there are other theological sources apart from these four that impact our understanding of God. In conclusion, my theological understanding of Scripture, Tradition, Reason, and Experience have all worked together to shape what I preceive about God as a United Methodist. While the quaderlitarials may be seen as objects which are, yet our interpretation of them is personal. This does not mean that there is no reality. I do believe that there is and God is part of that reality. However, our interpretation of Scripture, Tradition, Reason, and Experience all play a part in that attempt to understand this reality. Now, if God is part of that reality – and I believe that He is then I must add him to my theological sources, especially his indwelling presence through the person of the Holy Spirit. For it is true that God communicates to us through Scripture. And, it is also true that God communicates to us through Tradition, Reason, and Experience as well. However, these four foundamentals of Methodism are not the completness of God; for God is a person that exists apart from Scripture, Tradition, Reason, and Experience. My theology of God is not perfect. However, it can grow closer to the reality of God himself as I allow him through these foundemantals to inform, grow, and mature my theology. This assumes, of course, that I allow God to use these various influences to modify my theology being cognizant that God is the primary theological source. The reality of God is not different from God as He is described in Scripture, but may be different from our understanding of Scripture. Therefore, when our understandings about God are wrong, we must trust God to reveal those to us in whatever means he chooses. If our understandings about God are right, then we also must trust God to confirm that to us, again in whatever means he so chooses. MidTerm Grade: U. Rampant Plagiarism. Very disappointing Scripture Is Considered As The Primary Source Of Theology Religion Essay

Sudha Chandran: Biography and Profile

Sudha Chandran: Biography and Profile. Sudha Chandran On January 28th, 1984, Sudha Chandran stood behind the curtain, staring at the crowd nervously and waiting for the crowd to settle down. It had been a while since she had danced on the stage. The accident had not only left her dejected but also left her fans sceptical about her ability to return to the sacred dance floor. How can a single-legged person dance Bharatnatyam, one of the most intricate Indian dances? She proved everyone wrong. Her dance left the audience spellbound. Sudha was known to have this captivating effect since childhood. The young Sudha was a plethora of talent. She was born on September 21st, 1964 in Mumbai. She is the only child of K.D. Chandran and Mrs. Thangam. Her mother was an exceptionally good singer and her father was an art lover. They instilled in her the love for singing and dancing. Sudha started dancing at the tender age of 3. Seeing how well Sudha was dancing on her own, her father took her to the famous dance school of Mumbai, ‘Kala Sadan’. The principal of the school refused to admit Sudha as she was below the age-limit. Her father pleaded with the principal to at least see Sudha dance and then make the decision. Needless to say, the principal was mesmerised with Sudha’s dance and immediately admitted her in the school. Here, her talent was nurtured under the guidance of her teachers. By the age of 17, she had already performed 75 stage shows and gained popularity for her effortless and graceful dancing. Her parents were her support system. They were very particular about her studies and wanted her to be the best in whatever she did. Her mother left her job and stayed at home so that Sudha’s upbringing was not compromised. She made sure that Sudha went to school, completed her homework, went for the dance class, ate healthy and slept on time. There was no scope of lack of discipline in Sudha’s life. Life was not always dull for her. She was always full of life and made life-long friends during her college days. They went to watch movies together and have road-side food. Life took a sudden turn on 5th May, 1981. She was travelling overnight for a pilgrimage with her parents when her bus collided with a truck resulting in the immediate death of the driver and severe injuries to the passengers. Sudha’s legs were stuck in the wreckage. She was admitted to a government hospital in Trichy, Tamil Nadu. Initially, the doctors thought that she had a minor fracture and treated the leg by putting a plaster on it. It turned out to be a huge mistake. When she went for a check-up to a hospital in Chennai, then Madras, the doctors found out that a wound had not been cleaned properly and, with the plaster on, it had developed gangrene. Whenever gangrene develops in the body, the body part has to be amputated to save the person’s life. Sudha’s leg was amputated in order to save her life. It left Sudha’s heart filled with sadness and her body without a limb. For a dancer, especially of her calibre, it was a major setback. As she couldn’t dance anymore she put all her efforts and energy into studies. She had already finished her B.A degree and was pursuing her M.A in Economics from Mithibai College, Mumbai. The family was heartbroken. Her family had dreamt big for their only daughter. However, no one showed Sudha any pity. They might have been hurting inside, but when they sat together they would talk as if nothing had happened. This helped in avoiding any scope of sympathy and pity for her disability. It was a tremendous attempt to treat her like a person without disability. Through these trying times, her major source of inspiration was her father. He never showed any sign of pity on her daughter and still expected her to have a good life. She learnt to draw strength from her pain. She tried to walk with the help of the crutches as she refused to use a wheelchair. Six months after the amputation she came across an article which changed her life and staged the rebirth of an outstanding dancer. Dr. Sethi was gaining worldwide popularity for manufacturing artificial legs known as the ‘Jaipur Foot’. She could manage to get an appointment with Dr. Sethi, but only after a week because of his busy schedule. Meanwhile, she convinced her parents and set off for Jaipur. Dr. Sethi was stunned by her determination. She refused to leave for Mumbai without getting a foot. He listened intently and understood her requirements. Due to many positions of the foot while performing Bharatnatyam, she needed a more flexible foot than there was. Dr.Sethi created the foot with many nuts and bolts so that it could be bent in any position. When Dr. Sethi presented her with one of the kind foot, Sudha asked him if she could dance again. Dr. Sethi wore the foot and did two dance steps to demonstrate what the foot could do. Sudha knew that the foot would give her, her life back. She practiced dance, wearing the artificial foot, for several hours a day. At times, the pain would be excruciating and often it would bleed, especially when the movements of the foot became fast. But, that didn’t stop Sudha for making her dream a reality; once again. She was surrounded by people who believed in her, especially Dr. Sethi and her parents. Dr. Sethi believed in her and her strength to withstand any adversity. With the support of her loved ones and Dr.Sethi, her confidence and desire to perform on the stage started to return. On 28th January, 1984, after two years of dance practice with the ‘Jaipur Foot’, she performed on the stage at the ‘South India Welfare Society’ of Mumbai. By the time Sudha finished her stellar performance, the entire audience stood up to see the dance of willpower. They could not imagine that a person with an artificial limb could perform such delicate and fast-moving steps. According to Sudha, ‘Once I was on stage, I forgot about my artificial foot. I could only remember that I was performing after a long time and that I had to give my best. The audience’s energy got transformed into my energy.’ Her life inspires people from all walks of life. Ramoji Rao, a Telgu producer approached her with a script titled, ‘Mayuri’ which was loosely based on Sudha’s life. She agreed to play the lead actress and overnight she became a star after the release of the film in 1984. She was presented with a special award ‘Silver Lotus’ and a sum amount of 5,000/- for her role in the film ‘Mayuri’ at the 33rd National Film Festival. In 1986, Ramoji Rao made a Hindi version of the film and titled it ‘Nache Mayuri’. The film was enjoyed by the audiences all across the globe, adding to her popularity. Through ‘Mayuri’, her inspirational story was able to reach out to millions of people across the globe. She believes that everything happens for a reason. She did not let one setback in life ruin her future, “The accident was a blessing in disguise because without it I would have been just like millions of other dancers. But, dancing with the Jaipur foot makes me one of a kind.” Over the years, she started concentrating more on her acting career. She became part of the small screen and film songs. During the shooting of one of her films, she met Ravi Dang, an assistant director back then. Since then, they have been inseparable. They both provided emotional support to each other. Ravi Dang now manages her dance academy called Natya Mayuri Sudhachandran Dance Academy which is in Ville Parle, Mumbai. She has also established herself as an actress in both on the small screen and in the films. Her name will always be synonymous with courage and dedication. If one thing can be learnt from her life, it is to never give up. Word Galaxy: adversity misfortune; harsh conditions amputate to surgically remove a limb for medical reasons calibre ability; talent excruciating extremely painful; unbearable gangrene decomposition of body tissue due to obstructed circulation or bacterial infection. intricate complex; elaborate sacred holy; revered spellbound awestruck stellar outstanding trying times period of time of hardships or difficulties Fresh Facts: Prior to the accident, she had received two important awards: Nritya Mayuri from the Dance Academy and Bharatnatyam and Nav Jyoti from the Telgu Academy. Dr. Sethi is a specialist in artificial limbs. He is also a recipients of the Raman Magasassay Award. She won the National Film Award – Special Jury Award for her role in Mayuri. Sudha Chandran: Biography and Profile

BUS 310 SU WK 9 HR Manager Creating a New Position Essay

essay writing help BUS 310 SU WK 9 HR Manager Creating a New Position Essay.

I’m working on a business writing question and need a sample draft to help me study.

Creating a New PositionDue Week 9 and worth 160As an HR Manager, part of your job is to analyze the staffing levels within the organization. You have to hire to fill one position within the organization. You can choose the organizational position you currently work or a future position. For this assignment, create a new position and write a description of the needs it fills in the organization, the job description, and the compensation and benefits package.You will create and submit your assignment by using the ecree link. Just click on the link, and start writing. Your work will be saved automatically. You’ll see some feedback on the right-hand side of the screen, including text and videos to help guide you in the writing process. When you’re ready, you can turn in your assignment by clicking Submit at the bottom of the page.Click the assignment link to start your assignment in ecree. Please note that ecree works best in Firefox and Chrome.This will have to be written in the form of Intro, body paragraph 1, 2, 3, conclusion and sources so I can upload into ecree.Write a 5–7 paragraph paper in which you:Explain three or four job components in the job description and specifications for the job.Explain what will be included in the compensation and benefits package related to the job.Format your assignment according to the following formatting requirements:This course requires the use of Strayer Writing Standards. For assistance and information, please refer to the Strayer Writing Standards link in the left-hand menu of your course. Include at least one reference to support your paper.The specific course learning outcomes associated with this assignment are:Outline the requirements for a new position, including a job description and the compensation and benefits package.
BUS 310 SU WK 9 HR Manager Creating a New Position Essay

Desert Ridge Fortune Brand Home and Security? Qualitative Analysis PPT

Desert Ridge Fortune Brand Home and Security? Qualitative Analysis PPT.

you may answer all the question in 1-2 slides in the power point.(FBHS) Fortune brand home and security Qualitative Analysis. You need to perform qualitative analysis now! The intent here is that is you have to go beyond the numbers (i.e. the quantitative analysis). You need to answer some of the sample questions as described below. Try to understand the intent of this section of the analysis. We are developing our understanding of our company (and the competitors) beyond the numbers. You may add more questions to the list below. That is, pick information based on your judgment. In order to perform qualitative analysis, you may use the sources as mentioned above. You may visit the web site of your company.A list of partial questions is below. What is the sector outlook? What is the industry outlook? What are analysts saying about your company? What is the current news about your company? What is the future outlook of your company? What are the strengths of your company? What are the weaknesses of your company? What is the extent of competition faced by your company? How would future trends impact your company?Company website: https://www.fbhs.com/* do not forget the works cited
Desert Ridge Fortune Brand Home and Security? Qualitative Analysis PPT

Use of Prayer and Scripture in Cognitive Behavioral Therapy Critical Essay

Table of Contents Summary Reflection Application Conclusion Reference Summary The article, The Use of Prayer and Scripture in Cognitive Behavioral Therapy by Tan starts with an introductory part, whereby the author gives some of the applicable cognitive behavioral therapy methods. The methods are mindfulness therapy, dialectical therapy, and acceptance-based therapy. Tan (2007) acknowledges prayer and scripture as the third therapy for behavioral therapy in Christianity. Thereafter, the author outlines the use of prayer and scripture in Christian context coupled with outlining seven biblical Christian-based components of the cognitive behavioral therapy. Tan (2007) lists using biblical truth, taking past events seriously, which affects our growth, making and enquiring for willing and informed consent, and using skills and techniques from the scriptural point of view as the of ethical characteristics to obtaining behavioral change. Thereafter, Tan (2007) gives implicit and explicit as the two possible ways in which integration can occur. The author acknowledges the two ways of integration, but he opts to back up explicit integration by arguing that his experiences with different clients have depicted high responses to Christian-based cognitive behavioral approaches. Furthermore, the author argues that in counseling, the counselor should begin by assessing if the client values scripture and prayer to determine if they will be effective. The client’s religious background is reviewed. If s/he acknowledges scriptures and prayer, then the counselor will use them, but not necessarily as the only therapy (Tan, 2007). Moreover, Tan (2007) highlights other seven main characteristics of the healing prayer. The author admits that not all clients will value and accept the inner healing prayer and that it is not meant to heal everyone. Tan (2007) goes ahead to give a case study example of how the inner healing power would be used to different people whereby he outlines the seven key features of how it works. Get your 100% original paper on any topic done in as little as 3 hours Learn More In addition, Tan (2007) gives a deep discussion with a case study on the use of scripture in counseling. The author argues that the counselor would use the scripture in cognitive restructuring to change and refocus the thinking direction of the client in accordance with the scriptural guidelines. Tan (2007) gives a case study example with another client to demonstrate how cognitive restructuring reconstitutes the thinking of the client’s point of view, but with an inclination to the scriptures. The author recommends a good interpretation and application of the Biblical concepts correctly in order to aid in the success of the counseling process. Reflection The article is quite helpful and it clearly serves as a practical example of the integration of theology with Christianity. The author’s wisdom and efforts are clearly depicted in the article, which offers a room for further study as well as the application part into handling contemporary psychology from the Christianity point of view. The author sets a foundation for the integration of theology and psychology based on the cognitive-behavioral therapy context. However, on the inner healing of prayer, the author seems to rely on Catholicism mysticism. In the first section of the article, the author writes, “Mindfulness and acceptance-based CBT have some roots in Zen Buddhism and similar meditative and contemplative religious or spiritual traditions…” (Tan, 2007, p. 101). I did not know that the emphasis on inner healing prayer is in the mixture of mysticism and the scriptures. Moreover, the author does not clearly bring out the difference between inner healing prayer and the contemplative prayer. Therefore, Tan (2007) could have conducted a deeper research on the inner healing of prayer so that it would be easy to incorporate it into the contemporary prayer. The author does not provide a room for more study, which leaves some half-baked issues unpolished. Interestingly, a study involving the use of rational emotive behavior therapy (REBT) is touched a little bit, which is among the best approaches to CBT. We will write a custom Article on Use of Prayer and Scripture in Cognitive Behavioral Therapy specifically for you! Get your first paper with 15% OFF Learn More The combination of REBT and Christianity approaches is further cemented by the powerful word from the Bible (Tan, 2007). Nevertheless, the author uses illustrations and case study examples, which provides substantial evidence and proof for the study facts. Therefore, the article is a reliable, and thus an additional reading list for further research and knowledge. Application The author’s approach can be used to counsel addicted clients, specifically sexual addiction victims under the influence of watching pornography. For instance, a client may present and narrate his/her addiction to sexual experiences and request for a Christian-based CBT. The therapist/pastor would request the client to refresh the pornographic images to the mind. The therapist/pastor will then conduct an inner healing prayer to show the client how the sin associated with the images displeases God. The counselor will further show the client how Christ can free his/her mind from those evil thoughts. Moreover, the client would be instructed to replace those images with those of Christ and how sweet and free it is to have a functional relationship with our Savior. Furthermore, the scriptures would be used to counterattack the images in the client’s mind. The verses, Romans 12:1-2, would be applicable whereby one is transformed through freeing of the mind. In addition, another useful verse would be Romans 7 about the war whereby Paul does what he does not intend to do even though he wants to do the right things. The counselor would then go further to read and interpret Romans 8 whereby the scripture emphasizes sanctification. The clients would be shown how Christ would free him/her from the dead. Therefore, combining the two approaches, viz. prayer and scripture, would help free the client from sexual addiction. Not sure if you can write a paper on Use of Prayer and Scripture in Cognitive Behavioral Therapy by yourself? We can help you for only $16.05 $11/page Learn More The client would apply the imagery of Christian techniques to imagine the relationship with Christ who frees him/her from sexual addiction. Furthermore, the client would keep meditating on the scriptures to keep enhancing and improving her/his self-esteem. Therefore, through the power of the prayer and scripture, the client would confront and control all dysfunctional perspectives and thinking patterns. Conclusion There is power in prayer and the scriptures. Prayer and the scriptures enliven the faith, hope, trust, and the anxiety of a believer in Christ. Therefore, integrating prayer, the scriptures, and psychology solves many contemporary issues. The article provides the basic elements for survival in Christianity and helping others to overcome burdens and temptations encountered in daily living. Reference Tan, S. (2007). Use of prayer and Scripture in Cognitive Behavioral Therapy. Journal of Psychology and Christianity, 26(2), 101-111.

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