Research On Scientific Communication And Research

Stockholm University Department of Computer and Systems Sciences Course: Scientific Communication and Research Methodology FMVEK project 7.5 credits Autumn term 2014 Course instructor: Matti Tedre Facilitator: Ranil Peiris Colombage Table of Contents Abstract 3 1. Introduction 3 1.1 Background 3 1.2 Research objectives 4 1.3 Research Questions 4 1.4 Limitations of the study 4 2. Methodology 5 2.1 Data Collection Methods 5 2.2 Participants / Sampling 6 2.3 Data Analysis 7 2.4 Research Ethics 7 3. Results 9 3.1 Data Collection and Analysis 9 3.2 Results 10 3.2.1 Participants Education and Experience 11 3.2.2 Localisation Project Agility 11 3.2.3 Localisation Project cost efficiency 13 3.2.4 Localisation Project completion 14 3.2.5 Shifted from one methodology to another 15 3.2.6 Localisation Projects and releases frequencies 16 3.2.7 Qualitative data from free text questionnaire’s fields 17 4. Discussion 21 Conclusion 24 References 26 Appendix 1: Glossary of Terms and Abbreviations 26 Appendix 2: Informed Consent Form 27 Appendix 3: Data Collection Protocols Used 29 Appendix 4: Other Appendices 32 Appendix 4.1: Questions Graphs 32 Appendix 4.2: Advantages – Disadvantages Categorised 41 Agile Software Localisation vs. Waterfall practice Efstratios Magos Stockholm University Department of Computer and Systems Sciences Abstract This study is investigating the balances that should be kept in Software Localisation Projects where either an Agile or a Waterfall orShow MoreRelatedThe For Research Excellence : A Pioneer Vision, Adopted And Launched By King Saud University856 Words   |  4 PagesTawasul for Research Excellence Program came with a pioneer vision, adopted and launched by King Saud University to begin a new phase and leap towards universality regarding areas of interest of scientific research and studies, that enhance its distinguished global position to help the kingdom more effectively in its developmental and civilizational programs, catch up with the scientific development, reduce scientific and research gap with the developed countries, as well as activelyRead MoreThe Scientific Method Of Experimental Testing1425 Words   |  6 PagesAnswer #1 Scientific Method The scientific method can be defined as a technique for research where the problem is known, appropriate data is gathered, a hypothesis is formulated from the data, and the hypothesis is tested firsthand. 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Essay about SPE 357 Module 6 Curriculum Guide to Ac

Yolanda Rayford Grand Canyon University Instructor: Professor Brian Gibson SPE-357 History of and Foundations for Working with Students with Emotional/Behavioral Disabilities (EBD Module 6: Curriculum Guide to Academic intervention September 19, 2014 Introduction: In this paper you will find several strategies the classroom teachers can use and implement in the classroom with their students who suffer from emotional and behavioral disorders. Selected interventions will provide information with the activities and assessments that will be used to help the teacher implement these procedures to help the students to become stronger socially, with cognitive and behavioral and emotional needs for our EBD students. Title†¦show more content†¦Students can be taught skills such as anger management, positive communication skills, and cognitive problem solving. These skills will allow the student to respond differently to issues that may arise. So this means if the instructional focus on teaching the required skills which will allow the teachers to use and implement such strategies appropriately and more effectively in the classroom. Strategy Goal Objective Activities Assessment Anger coping program for grade 2-3 The goal of this program is to 1. Change a student’s behavior, 2. Change the behavior of the teacher, 3. Or a combinations of both. The behavior modification approaches are directed toward helping a teacher manage the behaviors in the children in the classroom. Any successful intervention with an aggressive preadolescent child can have 2 important kinds of results. The first result can be a positive impact on the child’s emotional adjustment on their current relationship with people and their surroundings. Aggressive children usually direct the behavior of others on those they think are against them. Helping the child to know that their action hurt the victims they verbally assault. The second result; this intervention may help the child to reduce a long-term of negativity during the adolescent and adult years. Aggression is a behavior that forms in the middle school years to adulthood. But is caught and redirected in the early years can be

Cda Autobiography free essay sample

My name is . I was born in Miami, Florida on September 1994. I was born into a large family with 5 older sisters and 2 younger as well. A few years ago I was graced with a niece, named ; she has become the Joy of my life. Most of my time, aside from working and school, is spent with her. Both of my parents were born whereas my sisters and I were all born here in Miami. Theres a great dissimilarity in the way that things are done in and the way things are done here.The differences have brought a love and interest in all the diverse cultures of the world. As a child I always loved my teachers. They always found a way to make learning fun and exciting. I knew I wanted to work with kids when I got older and help them find learning Just as fun and exciting as I did. We will write a custom essay sample on Cda Autobiography or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page Everyday Id come home from school and teach what Vive learned to my younger siblings using the same methods my teachers used. They began finding learning Just as enjoyable as Id hoped. From hen on I was inspired to be part of the life changing team of childcare workers and instill the thoughts that learning is fun in young children today. I have lots of goals for a future in ACE. A projection of my short-term goals in ACE includes becoming a Child Development Associate. I feel that it would be an honor to be an educator to young children and introduce some of the behaviors that they will carry with them their entire life long. Some of my long-term goals include owning my own childcare center or becoming a pediatrician.

Korean Shamanism vs Chinese Customary

Introduction The most outstanding aspect about both Chinese customary religion and Korean Shamanism is their eclecticism; both faiths have absorbed several elements from other religions and have also contributed in the same manner to these faiths. However, while Shamanism is regarded as more of a form of medicine than religion, Chinese customary religion is deeply superstitious.Advertising We will write a custom essay sample on Korean Shamanism vs Chinese Customary specifically for you for only $16.05 $11/page Learn More Korean Shamanism Korean Shamanism is a religious faith practiced in Korea. It is highly polytheistic and adherents also believe in the existence of spirits. The religion reflects the connection of the Korean people with their traditional customs and rites. In this faith, believers assert that spirits can be found everywhere; some of them emanate from their ancestors while others come from nature. These spirits are supposed to help man du ring his weak moments, restore justice by punishing wrong doers and guide man in his endeavors.1 Historically, Shamanism started as far back as 1000BC. At the time, society already had an organized government, and relied heavily on agriculture as the backbone of its economy. A number of religious festivals started springing up during agricultural harvests so as to facilitate thanksgiving among the people. Attendants in the festivals were called mudang, which came to be a central part of Korean Shamanism in the future. The kut is the name of a similar ceremony that takes place today. Later on, other religions started emerging, and most of them penetrated into the three dynasties that characterize Korean history. Shamanists struggled to assimilate these elements into their faith owing to influences from Buddhism and Confucianism. In subsequent times, the religion continued to diminish. At first, in the Koryo era, Buddhism appeared to be the most influential religion of all. Rituals su ch as Yun Deung Hoi (an annual festival) were quite common. However, although the festival was labeled as a Buddhist one, its internal structure borrowed heavily from traditional Shamanism.2 In the Cho-Sun period, the kut was reduced to a lower class.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Even Buddhism was not spared as rulers wanted to establish Confucianism as the only legitimate religion in the land. This joint persecution of Buddhism and Shamanism led to greater exchange of elements between these two faiths. At the time, Shamanism was perceived as primitive and out of touch. In the subsequent era, which was Japanese colonization, many Japanese attacked the kut because they knew that it gave Koreans a strong ancestral bond. In the new world, the practice continued to dwindle even more as it became incompatible with modernization. Western thought is more predominant and influenti al thus leading to further marginalization of the practice today. While many adherents may not consider themselves as followers of this faith; they think of it as a remedy or form of medicine that man can use in order to meet his own objectives. In this school of thought, believers are not expected to strive for spiritual perfection or some sort of moral goal. A Shaman is the person who must be consulted when people require intervention in their lives. Nonetheless, this religious practice has been responsible for greater nationalism in Korea. It has encouraged most people to value the cultural aspects of song and dance that revolve around the kut. Some sort of revival has started occurring in various cities and currently, the cultural practices in this faith have solicited renewed attention. Chinese customary religion Chinese customary religion is regarded as a faith that is based on superstition more than a particular doctrine. Folk religion is regarded as a vital part of contempor ary China owing to the influences that it placed on subsequent religions as well as on the Chinese peoples’ lives. The religion emanated from people’s desire to meet the needs of their ancestors. The living believed that there was a lot of power in nature hence their need to exalt it.3 In fact, nature worship is a key element in Chinese customary religion today. A further analysis of this religious practice illustrates a blend of occult practice with superstition and governmental influence. Between 202 BC and 220 AD, the Han dynasty played a large role in changing religious practices in China. The government was responsible for the creation and maintenance of shrines. It prescribed the rituals that its citizen needed to perform in shrines.4 Some of them included practices in honor of the mountain spirits, rain, soil and other kinds of nature gods. However, locals created their own agents who would make contact with the spirits, and thus perpetuated an occult practice.5 Advertising We will write a custom essay sample on Korean Shamanism vs Chinese Customary specifically for you for only $16.05 $11/page Learn More The religion is a collection of myths, rituals, festivals and other forms of worship. Since the adherents believe in nature gods and existence of spirits everywhere, then the practice of communicating with these spirits is not uncommon.6 Furthermore, the followers listen to a series of myths that talk about certain figures in their history. Additionally, some levels of animism are practiced today where the followers will communicate with animals. The version of the religion that is known to many is Shenism. Shenist temples are widespread and are managed by a series of associations or local leaders.7 How Chinese customary religion compares to Korean Shamanism The most obvious similarity between these two forms of religion is their eclectic nature. Just like the Koreans, the Chinese have been subjected to severa l influences from subsequent leaders. The adherents may worship inconsistent gods owing to their integration with other religions.8 Since governments in both China and Korea were heavily involved in the religious practices of their people, then it is no wonder that sometimes the religions would dwindle and resurface as weaker versions of the same. Various dynasties in both countries prescribed the areas of worship for their adherents. Consequently, the local religions were subjected to continuous marginalization. In fact, it was this government interference that led to the declining popularity of Korean Shamanism and Chinese customary religion. Only traces of the original forms can be found in current practices because practices have been watered down or oppressed by those in power. In line with the above school of thought is the polytheistic nature of both types of religion. There are numerous spirits and gods in Chinese customary religion as well in Korean Shamanism. In the Chines e school, one can find a creator god called Pangu, an agricultural god called Shennong and an Emperor god called Huangdi, who many regard as the founder of China. Other gods are responsible for long life, health, happiness, wealth distribution, success at work, scholarship and academic work, city living, and love. Likewise in Korean Shamanism, worshippers have a myriad of gods that range from mountain gods, tree gods and other administrative gods who are found in heaven and rule over various elements of their lives.Advertising Looking for essay on religion theology? Let's see if we can help you! Get your first paper with 15% OFF Learn More Consequently, one can assert that the Korean Shamanists and the Chinese folk adherents wanted to meet various facets of their spiritual needs by having gods and goddesses from almost each aspect of their lives.9 However, in modern times, a Shaman has the right to select just a few of these gods in order to practice his faith. Ancestral worship is also another common phenomenon in both religions. In ancient China, ancestral worship emanated from the funeral practices of the traditional religions. Family heads would be buried with their earthly belongings as well their wives. In the modern era, people would be buried with cars, money and other possessions. Today, one is likely to witness ancestral worship in the forms of names on scrolls. Followers will place these lists in one particular hall in their house. Some of them may consider sharing meals with the dead ten years after the burial. It is believed that the ancestors can provide solutions to their problems. However, if one negle cts these duties, then one may land oneself in trouble. For instance, if there are no relatives to take care of the dead, then they may be sent from Hell to forage for food. This is the reason why the community has festivals where they offer money and food to get rid of the ghosts in their land. Likewise, the Korean Shamanists have their own form of ancestral worship. They will carry out rites such as Ssitgim-gut in order to cleanse a dead man’s spirit.10 They will also have rites such as Hwanghaeodo in order to create salvation against angry ghosts or spirits.11 In another Shamanist rite, the villagers may worship tutelary grandparents. A number of them revolve around guiding the dead into paradise or the land of the dead, hence the reason why many of them are held at regular intervals such as during the anniversary of one’s death.12 One major feature that makes the Chinese customary religion distinct is its followers’ willingness to accept the inevitable. An o utsider may think of Korean Shamanism as chaotic and highly disjointed. The same impression may be held with regard to Chinese customary religion. However, the Chinese folk religion differs from Shamanism because its adherents believe in the power of a High God. The Chinese are firmly rooted in Taoist belief systems which advocate for peace with the universe. Therefore, adherents of the Chinese customary religion believe that a Supreme Being ultimately controls the universe. It is his will which must be trusted and not any other. 13 The one High God balances life inequalities and ensures that everything goes according to plan. Men must accept the involvement of this being in their lives hence explaining why most followers appear to bow inevitably to earthly occurrences such as totalitarianism and dictatorship. In Korean Shamanism, no such belief in an ultimate God exists, so other reasons must be sought in order to understand why followers were affected by external forces.14 Another feature that differentiates Shamanism from Chinese customary religion is the concept of Shamans. Most shamans are female intercessors whose work is to assist humans in achieving fulfilled lives. Most of them provide services to cure illnesses or eliminate any evil spirits. The process by which a person becomes a Shaman is quite dramatic and unique. The person may get some sort of â€Å"illness of the spirit† that results in hallucinations, loss of sleep and no need for food. This illness can be cured when the person receives a god spirit and becomes a Shaman.15 Although some levels of fortune-telling exist in traditional Chinese religion, the concept does not form a crucial backbone of their faith. Conclusion The two religions studied are highly amorphous, which is a quality derived from the lack of unified teachings. Followers do not have to strive for moral or physical perfection as it is assumed that they can change their paths autonomously. Bibliography Ching, Julia. Chi nese religions. Chicago: Orbis books, 1993. Covell, Alan. Folk art and magic: Shamanism in Korea. Seoul: Hollym Corp., 1986. Eliade, Mircea. Shamanism: Archaic techniques. Princeton, New Jersey: Princeton University press, 2004. Gates, Hill. Hegemony of Chinese folk ideologies. NY: Sage, 1987. Heinz, Carolyn Brown. Asian Cultural Traditions. Minneapolis: Waveland Press, 1999. Hyun-Key Kim, Hogarth. â€Å"Kut: Happiness through reciprocity.† International Society for Shamanistic Research 7, no. 13 (1998): 413-438. Latourette, Kenneth. The Chinese: their history and culture. NY: Mcmillan Company, 1964 Lee, Jung Young. Korean Shamanistic rituals. The Hague: Mouton, 1981. Kendall, Laurel. Shamans, housewives and other restless spirits: women in Korean ritual life. Honolulu: University of Hawaii Press, 1985. Keoghtley, David. Heritage of China: Early civilizations in China. California: University of California Press, 1990. Kim, Chongho. Korean Shamanism: The cultural paradox. Engl and: Ashgate, 2003. Kim, Tae-Kon. Korean Shamanism. Seoul: Jimoondang publishing company, 2005. Manchao, Cheng. The origin of Chinese deities. Beijing: Foreign Language press, 1995. Munro, Donald. The concept of man in early China. Stanford, CA: Stanford University Press, 1969 Wm, Barry. Theodore de, with Wing tsit Chan and Burton Watson, Sources of Chinese tradition. Columbia: Columbia University Press, 1960. Footnotes 1 Chongho Kim, Korean Shamanism: The cultural paradox (England: Ashgate, 2003), 66. 2 Alan Covell. Folk art and magic: Shamanism in Korea. (Seoul: Hollym Corp., 1986), 404 3 Hill Gates. Hegemony of Chinese folk ideologies (NY: Sage, 1987), 97. 4 Julia Ching, Chinese religions (Chicago: Orbis books, 1993), 34. 5 Kenneth Latourette, The Chinese: their history and culture (NY: Mcmillan Company, 1964), 104. 6 Munro, Donald. The concept of man in early China (Stanford, CA: Stanford University Press, 1969), 63. 7 David Keoghtley, Heritage of China: Early civilizations in C hina (California: University of California Press, 1990), 80. 8 Cheng Manchao, The origin of Chinese deities (Beijing: Foreign Language press, 1995), 25. 9 Hogarth Hyun-Key Kim, â€Å"Kut: Happiness through reciprocity,† International Society for Shamanistic Research 7, no. 13 (1998): 413-438. 10 Jung Young Lee, Korean Shamanistic rituals (The Hague: Mouton, 1981), 52. 11 Laurel Kendall, Shamans, housewives and other restless spirits: women in Korean ritual life. (Honolulu: University of Hawaii Press, 1985), 147 12 Mircea Eliade, Shamanism: Archaic techniques (Princeton, New Jersey: Princeton University press, 2004), 121. 13Barry Wm, Theodore de, with Wing tsit Chan and Burton Watson, Sources of Chinese tradition (Columbia: Columbia University Press, 1960), 48. 14 Carolyn Brown Heinz, Asian Cultural Traditions (Minneapolis: Waveland Press, 1999), 58. 15 Tae-Kon Kim, Korean Shamanism (Seoul: Jimoondang publishing company, 2005), 222 This essay on Korean Shamanism vs Chinese Customary was written and submitted by user Alexa U. to help you with your own studies. You are free to use it for research and reference purposes in order to write your own paper; however, you must cite it accordingly. You can donate your paper here.