1. Religious discourse.

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MCQ->A. Personal experience of mothering and motherhood are largely framed in relation to two discernible or “official” discourses; the “medical discourse and natural childbirth discourse”. Both of these tend to focus on the “optimistic stories” of birth and mothering and underpin stereotypes of the “godmother”. B. At the same time, the need for medical expert guidance is also a feature for contemporary reproduction and motherhood. But constructions of good mothering have not always been so conceived and in different contexts may exist in parallel to other equally dominant discourses. C. Similarly, historical work has shown how what are now taken for granted aspects of reproduction and mothering practices result from contemporary “pseudoscientific directives” and “managed constructs”. These changes have led to a reframing of modern discourses that pattern pregnancy and motherhood leading to an acceptance of the need for greater expert management. D. The contrasting, overlapping and ambiguous strands with in these frameworks focus to varying degrees on a woman’s biological tie to her child and predisposition to instinctively know and be able to care for her child. E. In addition, a third, “unofficial popular discourse” comprising “old wives” tales and based on maternal experiences of childbirth has also been noted. These discourses have also been acknowledged in work exploring the experiences of those who apparently do not “conform” to conventional stereotypes of the “good mother”? ...
MCQ->Read the following paragraph and answer the question that follows:Indian religious and ethical space is different from that of the western countries. The Vedas, the Upanishads, the Bhagavad Gita, the Ramayana, and the Mahabharata etc. enrich Indian religious and social space. Details of the treatment of human values and Dharmas have a long tradition. They are often compared, contrasted and debated by the characters in the Ramayana and the Mahabharata. In the process, it has given birth to a tradition of dharma, which has been transferred from generation to generation. Ethical discourse was not a one-time affair. From time to time, religious leaders from various regions of India nourished and strengthened the Indian ethical arena. Tiruvalluvar (second century B.C.), Kabir from Uttar Pradesh (fifteenth century A.D.), Nanak from Punjab (fifteenth century A.D), Alvars and Nayanmars of Tamil Nadu (eighth century A.D.), Basaveswara of Karnataka (Twelfth century A.D.), Sri Chaitanya (Sixteenth century) were prominent.Which of the following assumptions will make the above paragraph redundant?...
MCQ-> Read the fallowing passge and answer the below questiosnThe development of nationalism in the third world countries, as is well known, followed a very different trajectory from that in the advanced capitalist countries. In the latter it was a part of the process of the emergence of the bourgeois order in opposition of feudalism, while in the former it was a part of the anti-colonial struggle. The impact of colonialism, though it differed across countries, had on the whole been in the direction of transcending local ism and unifying supra-local economic structures through the introduction of market relations. The struggle against colonialism, consequently, took the form of a national struggle in each instance in which people belonging to different tribes or linguistic communities participated. And the colonial power in each instance attempted to break this emerging national unity by splitting people. The modus operandi of this splitting was not just through political manipulation as happened for instance in Angola, South Africa and a host of other countries; an important part of this modus operandi was through the nurturing of a historiography that just denied the existence of any overarching national consciousness. The national struggle, the national movement were given a tribal or religious character, they were portrayed as being no more than the movement of the dominant tribe or the dominant religious group for the achievement of narrow sectional ends. But the important point in this colonialism, while, on the one hand, it objectively created the condition for the coming into being of a national consciousness at a supra-tribal, supra-local and supra-religious level, on the other hand it sought deliberately to subvert this very consciousness by using the same forces which it has objectively undermined.The colonial powers tried to camouflage national movement and to show it as only
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MCQ->A religious discourse...
MCQ->Statements: Many people visited the religious place during the week-end. Few people visited the religious place during the week days.

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