А princess Hindu Essay Example for Free

Ð  princess Hindu Essay MIRABAI: Meerabai (c. 1498 – c. 1557 AD) (the word bai in Rajasthani is an informal term commonly used to refer a girl) was a princess Hindu mystical and a devotee of Lord Krishna from Rajasthan. She was one of the most significant figures Sant of the Vaishnava bhakti movement. Some 1,300 pads (poems) commonly known as bhajans (sacred songs) are attributed to her. These are popular throughout India and have been published in several translations worldwide. In the bhakti tradition, they are in passionate praise of Lord Krishna. In most of her poems she has described her unconditional love for her Lord. She has tried to give the message that Krishna bhakti is the best way to live life as it helps us forget our desires and this in turn helps us attain moksha (liberation). Teachings: Love and devotion towards God EKNATH: Sant Eknath (1533–1599) was a prominent Marathi Saint, scholar and religious poet. In the development of Marathi literature, Sant Eknath is seen as a bridge between the towering predecessors Dnyaneshwar and Namdev and the equally noble successors Tukaram and Ramdas. Eknath was born sometime around 1530 AD in an illustrious Brahmin family of Pratisthan (Paithan today). They were said to be the Kulkarnis of the village, his real name is Eknath Suryajipant Kulkarni.[citation needed] Sant Bhanudas, who brought back the sacred image of Lord Pandurang, from Vijaynagar to Pandharpur, was Eknath’s great grandfather. Eknath was born under the star sign of ‘Mula’ in the sagittarius constellation, traditionally considered a bad omen for the parents of the child. The omen was borne out for Eknath’s father Suryanarayan and mother Rukmini, who died shortly after his birth and Eknath was brought up by his grandparents, Chakrapani and Saraswatibai. As an orphan, Ekn ath had to suffer the taunts of other children. He began avoiding their company and found refuge as a child in prayer and other devotional practices. * Teachings: The sayings of a man who practised what he preached must be of special interest to us: * Duty well performed purifies the mind, and qualifies one for Bhakti (Devotion). The Vedas should be followed as long as one has not risen above attachment and duality just as a watchman is needed to guard the fruits of a mango tree until the fruits are removed and then he can be dispensed with. HARIDASA THAKURA: Haridasa Thakur (IAST HaridÄ sa) (born 1451 or 1450[1]) was a prominent Vaishnava saint, instrumental in the early appearance and spread of the Hare Krishna movement. the story of his heroism in the face of torture is told in Chaitanya Charitamrta, Antya lila.[2] Besides being an ex-Muslim,[3] he is famous because of his dedication to the religious practice of constantly chanting the names of God. Haridasa Thakura was A senior and well-respected religious personality of Gaudiya Vaishnavism in the local area of Mayapur, prayed for the descent of theyugavatara, (avatar of the era) believed to be Chaitanya.[4] As an associate of Chaitanya Mahaprabhu, he is named the acharya of the holy name and he embodied concern for others.[5] Its believed that Chaitanya himself installed Haridasa as His nÄ mÄ carya, meaning the teacher of the Name, disregarding the fact that he was Muslim-born.[6] Haridasa Thakura, was a devotee of god Krishna and had practiced chanting the names of the Lord, H are Krishna, 300,000 times daily.[7] The Muslim name of Haridasa is not known.[8] Teachings: They are not teaching only by their words or preaching, but also with their practical example. It is also stated that most important moment in our life is actually moment of death, that all our activities, thoughts, sacrifices, chanting, knowledge and meditations will determine our thoughts in time of our death. Shrilla Haridasa Thakura chanted Lord Krishna’s Names 300.000 daily, and practically chanting of Maha Mantra was his whole life. But here we can see that he gave up his life air and left his body while chanting Holy Name of Lord Chaitanya, or Gauranga Narayan Dutt Srimali: Dr. Narayan Dutt Shrimali (Paramhansa Nikhileshwaranand ascetically ) (1933 – 1998, Jodhpur)[1] was an academian and astrologer. He has written over 300 books on various topics. Dr. Shrimali was born in deep inside region of Rajasthan on 21 April 1933.He was attracted to ancient Indian mystic literature and had deep longing to revive the ancient Hindu culture. He started as a teacher in a school but later went on to the Himalayas to attain more knowledge about his passion and aim of life; the ancient knowledge of Hindu religious texts. He is widely considered as the reviver of astrology has earned respect for this subject in India. Apart from Astrology, he is also considered as the one of the most prominent authorities on Mantra,Tantra,Yantra,Ayurveda.At the same time he is also considered to be a contributing reviver of these subjects as well as introducing them to the general poulation. Teachings: He preached non-violence, brotherhood, devotion towards god and to simply lead a life of a good human being. Yukteshwar Giri: Yukteswar Giri (also written yuktesvara, Sri Yukteswar) (Bengali: à ¦ ¶Ã  § Ã  ¦ °Ã  §â‚¬ à ¦ ¯Ã  § Ã  ¦â€¢Ã  § Ã  ¦ ¤Ã  §â€¡Ã  ¦ ¶Ã  § Ã  ¦ ¬Ã  ¦ ° à ¦â€"à ¦ ¿Ã  ¦ °Ã  §â‚¬) (10 May 1855 9 March 1936) is the monastic name of Priyanath Karar (Bengali: à ¦ ªÃ  § Ã  ¦ °Ã  ¦ ¿Ã  ¦ ¯Ã  ¦ ¼Ã  ¦ ¨Ã  ¦ ¾Ã  ¦ ¥ à ¦â€¢Ã  ¦ ¾Ã  ¦ Ã  ¦ ¡Ã  ¦ ¼Ã  ¦ ¾Ã  ¦ °), theguru of Satyananda Giri and Paramahansa Yogananda. Yukteshwar was an educator, astronomer, a Jyotisha (Vedic astrologer), a yogi, and a believer in the Bhagavad Gita and the Bible. He was a disciple of Lahiri Mahasaya of Varanasi and a member of the Giri branch of the swami order. Yogananda considered Yukteswar as Jnanavatar, or Incarnation of Wisdom.[1] Teachings: 1.Behave Accordingly 2. Humility 3. Love vs Discipline 4. Respect for Others 5. Incorruptibility Ethics 6. Acceptance vs Anger 7. Sense of Humour SUFISM: Sufism or taá ¹ £awwuf (Arabic: Ø ªÃ˜ µÃ™Ë†Ã™â€˜Ã™ Ã¢â‚¬Å½) is defined by its adherents as the inner, mystical dimension of Islam.[1][2][3] A practitioner of this tradition is generally known as a á ¹ £Ã… «fÄ « (Ø µÃ™ Ã™Ë†Ã™ Ã™ Ã™Å Ã™â€˜). They belong to different á ¹ ­uruq or orders—congregations formed around a master—which meet for spiritual sessions (majalis), in meeting places known as zawiyahs, Khanqahs, or tekke Sufis believe they are practicing ihsan (perfection of worship) as revealed by Gabriel to Muhammad: Worship and serve Allah as you are seeing Him and while you see Him not yet truly He sees you. Sufis consider themselves as the original true proponents of this pure original form of Islam. Sufism is opposed by Wahhabi and Salafist Muslims. 1. Hazrat Data Gunj Baksh Ali Hujwiri 2. Hazrat Muhammad Murad Ali Khan 3. Muhiyudin Abdal Qadir al-Gilani al-Hasani wal-Hussaini Abdul-Qadir Gilani

Respect in A Rose for Emily :: A Rose for Emily, William Faulkner

Respect in A Rose for Emily Miss Emily Grierson is nobody's best friend. Neither is she the enemy of any man or woman. Life has dealt her circumstances that anyone would falter underneath. Her personality suffers traumatically, but no one can hold that against her. Though not a very pleasant character, Miss Emily does have the support of the townspeople in the text of Faulkner's short story "A Rose for Emily." However, in the video version these same townspeople are portrayed as snoops and critics with no kind intentions seen. Miss Emily was not a social person after her father died, but the townspeople understood this. The townspeople understood "that with nothing left, she would have to cling to that which had robbed her as people will"(31). They did not hold it against her that she had trouble handling this situation. Emily is given the "respectful affection [of] a fallen monument"(28). Each tried in his/her own way to reach out to her. The authorities came to her house, the minister dropped by, and "a few of the ladies had the temerity to call"(30). Miss Emily continued on with life even going so far as to give "china-painting" lessons. The women of the town quite willingly send their daughters and granddaughters to learn from her. At one point in the story, a strong stench coming from Emily's house prompts a few disrespectful comments. Yet in spite of this, the text records that the "people began to feel sorry for her"(30). They are not brutes; inside themselves the townspeople have sympathy for this lady. The townspeople seemed curious about the happenings within her house, but they are not outright mean or obtrusive. After Homer Barron comes into the picture, the town is "glad that Miss Emily would have an interest"(31). Even in the final moments of her life the "whole town went to [Emily's] funeral"(28). They also have the decency to "wait until Miss Emily was in the ground before they opened [the region above the stairs no one had seen in forty years]"(34). The text of this story portrays these

Community based tourism

On the one hand, al local level, opportunities have been observed to evolve plans for the participation of new actors and strategies, and for the involvement of civil corporations in the development process. Tourism is the travel for recreational, leisure, family or business purposes, usually of a limited duration. Tourism is refers to travel to another location within the same country and as well as trans-national travel. The World Tourism Organization defines tourists as people â€Å"traveling to and staying In places outside their usual environment for not more than one consecutive year for leisure, business and other purposes†.The concept of Community-based Tourism (CB) can be found in the work of Murphy (1985), where aspects concerning tourism and developing local communities are analyzed, and in a further study by the same author in 2004 (Murphy and Murphy, 2004). Along with these two studies, there are several other research papers analyzing the relationship between tou rism and local communities (such as Richards and Hall, 2000). This concept paves the way for new lines of investigation and for the possibility of tourism development together with other alternatives such as Pro-PoorTourism (PPTP); Community Benefit Tourist Initiatives (Cobalt) (Simpson, 2008); or Community-Based Enterprises (Cubes) (Mammary and Jones, 2007). To summaries, all these Initiatives agree that the destination community should be included In the tourism planning and management decision-making process, owed to three mall reasons: It considers them to be part of the tourist product, local communities adapt to changes easily, and it helps to open their minds. Several projects based on CB Kibosh, 2008), Asia (Enplane et al. 2006; Kaki, 2008; Kate, 2010), Oceania (Dyer et al. 2003), and in different countries of Latin America such as Brazil (Grouchier, 2007), Ecuador (Uric teal. , 2008), Mexico (Brings and Israel, 2004) and Peru (Zorn and Farthing, 2007). CB is based on the ac tive participation of the local community. This is why the creation of community events which may favors this type of tourism, while at the same time helping to create a relationship between the local community and visitors, is so important.To facilitate this, different public administrations, Non- Governmental Organizations (Nags), private institutions and the local community itself should get involved and work together. According to Enplane et al. (2006), the main limitations local communities have to face when implementing tourism projects are the following: lack of financial resources, infrastructure or know-how; limitations of a cultural kind; and potential conflicts between the different public administrations.At the same time, the following factors are described as being highly important for CB implementation (Kibosh, 2008): the inclusion of stakeholders, the evaluation of individual and collective benefits, the setting of objectives, And analysis f decisions to be implemente d. The main benefits of community tourism are the direct economic impact on families, socioeconomic improvements, and sustainable diversification of lifestyles (Mammary and Jones, 2007; Raster, 2010).CB is certainly an effective way of implementing policy coordination, avoiding conflicts between different actors in tourism, and obtaining synergies based on the exchange of knowledge, analysis and ability among all members of the community. One of the most controversial aspects in scientific literature is determining the number and type of tourists. Thus, Enplane et al. 2006) highlight the importance of receiving a small number of tourists, which means more contact with local culture and society. This way, the risk of tourists invading private aspects of the local culture is avoided.However, at the same time, his limited number of visitors reduces the economic resources generated by tourism Having taken this element into consideration, the creation of cooperatives allowing the communi ty to manage its own tourist resources is seen a fundamental element (Leap, 2007; Groans and Kaufmann, 2010). However, there are some negative aspects in the development of the tourist product, including he potential link between a high number of tourists, sex and alcohol, and the loss of cultural identity; and the hypothetical degradation of natural resources (They et al. 2002). In this case, residents have five alternatives to minimize this negative impact on the community – resistance, retreat, boundary maintenance, revitalization and adoption (Dugan, 1989). We must remember that tourism can change (or event destroy) the local culture if it is being treated as Just another tourist attraction and only aims for a rapid development of the area (Dyer et al. , 2003). CB is based on the reaction of tourist products characterized by community participation in their development.CB emerged as a possible solution to the negative effects of mass tourism in developing countries, and w as, and the same time, a strategy for community organization in order to attain better living conditions. Its core idea is the integration of hotel management, food and beverages, complementary services and tourism management, but also includes other subsystems (infrastructure, health, education and environment) as main characteristics, thus presenting a sustainable between the local community and visitors as a key element in the development of a aorist product (Choice et al. 2007). CB is protected and supported by different international organizations, such as the World Tourism Organization (2002), and has several objectives, among which community empowerment and ownership, social and economic development, conservation of natural and cultural resources, and a high quality visitor experience, should be noted. Community participation in tourism development has been originally developed and implemented in the so-called developed world, where tourism supply emerged.In these regions, sp ecial programmers have supported locally driven development. An example of this is the Else's LEADER programmers focusing on development of sustainable rural areas. It is now claimed that developing countries could avoid many of the problems that have plagued past tourism development by involving diverse social groups from the popular sectors of local communities in decision making. They should become convinced of the benefits of tourism and thus support its development or at least acquiesce to it with resignation rather than apathy.From the summary reflected above it becomes clear that a community-based approach requires mutual elaboration and co-operation, conceptualized as a process of Joint-decision-making among autonomous keys take holders of an inter-organizational, community tourism domain. It should be resolving planning problems and managing issues related to development of that domain. And it is exactly this that is missing in most developing countries. Now we come to the discussion of â€Å"preserve or develop† that is never ending, especially when focusing on developing countries.Community participation has been used to attempt readjusting the balance of power and reassert local community views against those of the developers or local authorities. Furthermore, though we think that community participation is a powerful tool to educate the community in rights, laws and political good sense, the question should be asked to what extent local people, with sometimes limited understanding of wider issues, can accurately decide what is best frothier long term well-being.Also, community participation should not only focus on this political dimension, ignoring financial and economic considerations which are often the primary drivers at local level. THEORETICAL FRAMEWORK: Community-Based Tourism (CB) enables tourists to discover local habitats and lilied, celebrates and respects traditional cultures, rituals, and wisdom. The community will be aware of the commercial and social value placed on their natural and cultural heritage through tourism, and this will foster community based conservation of these resources (www. Communicativeness's. Info). There are many study related on CB. Kaki (2008) developed the model of CB integrating the concepts the ladder of participation, power redistribution, collaboration processes, and social capital. The study demonstrated that the model can be used to assess the actual participation level in a study site. Bothersome, Byrd (2007) argued that there is not a definable single generic interest for the host community. The interests will be community can either assist in keeping an individual in a community or increase their chance to leave the community.Current tourism and tourism development in the community will also influence their support for future endeavors and their interactions with visitors. The support and interactions will in turn influence the overall success of the tourism development. Moreover, Baggier and Console (2009) elaborated the meaning of community in tourism. They argued that customers may interact with companies and other customers and may achieve more information that allows them to reduce their information asymmetry and become more empowered than they were in a pre-let era.Numerous recent researches report that online reviews and comments do influence individuals' purchase decisions, affecting the evolution of demand within communities. In this respect, virtual communities play a pivotal role in boosting tourist product innovation by leveraging learning from customer relationships. Customers may become a source of innovation since they gain an economic benefit from innovation which boosts their creativity, and show gig expertise which may be transferred to firms and among communities.Virtual communities allow people who interact to satisfy their own needs and to share purpose such as an interest, need, information exchange, or service that provides a reason for the community. Firms may leverage these communities by providing a suitable context where customers may share social conventions, language, and protocols. Bothersome, Bananas and Jasmines (2011) examined the potential of CB in Villain district municipality, as well as to propose measures to make this activity feasible.The study demonstrates that communities considered their participation in ours development reported a number of difficulties they have confronted with. The problems were mentioned most often: disagreement with the local government; lack of communal land; lack of finance; apathy and lack of initiative amongst local residents; lack of sociality and solidarity. Moreover, Lappers (2010) assesses the potential contribution of Community-Based Tourism Enterprises (Cubes) to poverty alleviation and empowerment.It shows that tourism income captured locally improves rural households' livelihoods and generates linkages in the local economy. On the Job learning, traini ng sessions and extensive support by non-governmental organizations and donors are further shown to empower rural actors and unlock socioeconomic opportunities for the future. In this context, Cubes can be characterized as pro-poor initiatives. However, this study provides counter evidence that the sustainability of such community tourism ventures is to be questioned.First, mainstreaming these projects within the competitive tourism commodity chain proves highly challenging and costly; second, communities' institutional and managerial capacity is weak and thus Cubes' viability is limited; finally, inadequate support by donors and non-governmental organizations fails to tackle challenges aced by community tourism ventures. Bothersome, Mammary and Jones (2007) evaluate the potential of Community-Based Enterprise (CUBE) as avenues of poverty alleviation in Kenya and the challenges facing them.The key factors that could influence local community attitudes towards CUBE fall into two cate gories: motivational factors and community factors. A sense of ownership was seen as critical so that local communities were adequately empowered and involved. CUBE initiatives had to be also have to be addressed. Furthermore, Foreleg and Boo (2012) studied Community- based customize. It aims at environmental conservation but it is also a way to empower communities, by allowing them a degree of control over tourism projects and their impacts.Foreleg and Boo explored the varying degrees of empowerment of host communities provided by community-based customize through a meta study analysis of six case studies of tourism projects. Not all contemporary tourism projects take local populations into consideration thus the six case studies are nonrandom selections for the purpose of representing the concept embodied in the thesis and showing its appropriateness with the new tourists' expectations. Furthermore, Salary (2012), studied community-based tourism using long-term anthropological fie ldwork in Tanzania.The study critically analyzes how well generally accepted community-based tourism discourses resonate with the reality on the ground. It focuses on how local guides handle their role as ambassadors of communal cultural heritage and how community members react to their narratives and practices. It pays special attention to the time-limited, project-based development method, the need for an effective exit strategy, for quality control, tour guide training and long-term our guide retention.Findings reveal multiple complex issues of power and resistance that illustrate many community-based tourism conflicts. The encounter with the â€Å"Other† is shown to be central and that the role of professional intermediaries in facilitating this experience of cultural contact is crucial. Tour guides are often the only â€Å"locals† with whom tourists spend considerable time: they have considerable agency in the image-building process of the peoples and places visit ed, (re)shaping tourist destination images and indirectly influencing the self-image of those visited too. Community Based Tourism Capacity Building Capacity building is important in preparing the community as a host as it will educate and prepare all community members to provide the best services. Through capacity building, skills are acquired. Training is given to increase the skill level and to strengthen the capacity of individuals and organizations to develop and support the program of CBT as a tourist activity. Capacity building for Kampung Sinaran Baru, Kempas homestay can be done based on study tour, where the community is learning to be better in Malaysia or abroad and the training program or course of communication are provided. Such courses are languages, computer skills training, finance and marketing courses, and homestay management. Part of the program for capacity building for the local community consists of eight modules described below and it is designed to educate and develop the skills of local communities. The modules are: Capacity Building -APEC TOURISM WORKING GROUP (TWG02/2008A) All the participants attain the course to learn how to behave in order to acquire good behavioral attributes. Every homestay has a first aid kit. Food safety, quality and knowledge is essential to the participants. Good level of communication with the tourists is highly encouraged because communication is very important to enhance learning and mutual understanding. Body language and signs aid high understanding and help participants to handle the tourists. The ministry of culture and tourism has a program in place, which is aimed at selecting a hand-full of participants and to train them on Basic English language skills. Many of them end up as better people by operating a public cookie’s kitchen which is part of the village tour by women or Teaching basket weaving and making handicrafts to the tourists Style of Leadership The success of CBT projects is essentially dependent on leadership and organisation. It is common for some members of a community to have more advanced skills or areas of experience than others. These people can champion their skills, show leadership in their skill area, and share their knowledge base with others in the community for everyone’s benefit (Effective Community Based Tourism: Sally Asker, Louise Boronyak †¦. ) In 2006, a female called Mrs. Norbi Binti Ahmad, is an Elder of the Kampung Sinaran Baru, Kempas homestay. As she teaches Quran, she had gained so much respect from the local community, she had the power to fight for the local community’s rights, and she is hardworking. Since 2006 she has been the only champion. Every 3 years they have an election to select local champion. The last time they had an election, competing with another nominee, she gained 40 out of 48 votes. The final decision is made by the local champion herself. Product development and packaging A tourism product in Malaysia that is becoming increasingly popular among local and foreign tourists is the homestay programme. Under the homestay programme, tourists live with a local family in a kampung (village) house and learn about close-knit family relationships, enjoy sumptuous home-cooked food and discover the simple lifestyle in the country. It offers a chance for visitors to experience the daily life outside of bustling capital cities and puts tourists closer to our natural â€Å"assets,† the culture and friendly people of Malaysia. Each homestay village has something unique to offer tourists and organizes its own special activities for their guests such as jungle trekking, fishing, rubber tapping, fruit picking, handicraft-making, etc. From just RM75 a day, a guest will be hosted by a family and share their meals and enjoy the daily routines of a kampung life. Accommodation is usually in traditional wooden houses on stilts set amidst a pretty landscaped garden. Basic amenities include bed and bathroom (either en suite or commonly shared). The homestay packages are priced between RM75 and RM295 ( per person) which include on-board bunk beds and meals, an entertainment coach with karaoke facilities for groups of 40 and above, as well as a full range of authentic traditional and cultural activities at the chosen homestay. The main objective of the programme is to promote the authentic experience of culture, tradition and lifestyle of the homestay communities. Sinaran Baru, Kempas homestay The experience derived from Kampung Sinaran Baru, Kempas homestay could be described as an amazing way of tradition life. Imaging been woke up first thing in the morning by the singing of birds and cockerels. Then feeling like sleeping more but the sounds of the birds continues to remind you to get up from the bed and face the beauty of the day. As you rise from the bed, open up your windows, plenty of fresh natural air salutes you. This unpolluted air brings in a new sense of life and energy for the day activities. Savory local food follows remarkable having lunch in the mushroom farm and the participation in a host of delightful activities throughout the day begins, such activities include harvesting local crops, visiting a fish farm, learning how to make traditional delicacies and playing traditional games. The unique experience which continues when the villagers try to involve tourists or rather engages them in the participation of cultural performances by inviting them to dance to the tune of their traditional music. This natural local enjoyment continues as fascinating spectrum of cultures and traditions in a Malay village of Kampung Sinaran Baru, Kempas indulge tourist in various village pastimes, from enjoyable indoor games to exciting outdoor activities. Furthermore, Tourist can acquire some basic farming skills for example, they can learn how to tap a rubber tree and learn how to weave a basket. They could visit the plantations, acquire some skills in harvesting, rubber tapping and fruits picking. Products and Activities Let’s relax and take your time to enjoy the beautiful scenery while mingling with the locals. You can experience the following at Sinaran Baru Rubber tapping, Homestay and Mushroom farming. There are activities like traditional dance, plantation visiting, mushroom farm, traditional game and handicrafts. 1. Mushroom farm (visit the farm and have lunch) especially for agriculture students. agro-tourism) Azmi said the company was started in 1986 with a shed has now grown to 10 barns that could accommodate as many as 60,000 blocks of mushroom. He said the response the company by the name of Mushroom Biotech Enterprise is moving one step further by introducing the concept of agro-tourism since February2007. He said the company is now able to attract tourists, especially from Singapore. â€Å"Through this company, they offer tour packages are preparing bre akfast of nasi lemak, two traditional cakes and drinks and fried mushrooms cost RM8 per person. . Typical Malay â€Å"kampung† house & local way of life (lifestyle) Visitors will experience the full spectrum of village life. Home-cooking lessons and meal times will surely be a memorable part of your stay. The wide variety and sumptuousness of painstakingly prepared dishes can sometimes be enough to confuse most people. Guests will learn how to prepare the food. This might include gathering, cooking and washing it as well. Experience the charm of Malay traditions that have been preserved throughout the ages, which remain very much alive. Live with your hosts, eat with them, be a part of their family. And when you return home, take with you a memorable cultural experience and the friendships of a family happy to welcome you whenever you return to Malaysia. 3. Traditional Malay dance & music (Zapin dance , kompang music) Zapin Zapin is a popular dance in the state of Johor. Introduced by Muslim missionaries from the Middle East, the original dance was performed to Islamic devotional chanting to spread knowledge about the history of the Islamic civilisation. Kompang Arguably the most popular Malay traditional instrument, the kompang is widely used in a variety of social occasions such as the National Day parades, official functions and weddings. Similar to the tambourine but without the jingling metal discs, this hand drum is most commonly played in large kompang ensembles, where various rhythmic composite patterns are produced by overlapping multiple layers of different rhythms. 4. Local traditional game (sepak raga,congkak,batu seremban) Tourists could experience playing Malay community traditional games such as sepak raga and congkak. 5. Fruit farm 6. Rubber & oil palm plantations

The Physics Of Space Trip - 1117 Words

Space Trip It is the day August 27, 2055 and it is the time to do the impossible have a human on Mars. There are 4 courageous, brave, smart people that is going to Mars. The first person that is going to Mars is a Botanist named Brady Jones. After Brady there is Victor Brown, who is an astrologist. Then Sean Jennings, who is one of the best pilots to ever live. Last but not least Jasmine Taylor, the only girl of the group who was an engineer for anything that flies. This is the Mars team and they have to work together and trust each other. The group has only known each other for a couple of months training with each other and getting used to how everybody does things. There is one more day until they are sent to Mars. It will be a long,†¦show more content†¦10, 9, 8, 7, 6, 5, 4, 3, 2, 1, BLAST OFF!!! They were flying straight into the sky going about what feels like the speed of light! They were going so fast that it almost made Victor throw up. Once they got into space they were all so happy and glad that they made it to space. The ride to go to Mars will be 3 years, so they will have enough time to enjoy zero gravity in space. It has been two years since they have left the earth and they are all bored. It is a lot more boring in space than they thought. But then they think that they saw the most beautiful sight that they have ever seen. It was Mars. It was way redder than the pictures that they have seen in their life. They just thought about it and soaked it all in. They knew that this is what they have been working for their whole life. But then suddenly a small asteroid hit the spaceship and it shook the whole ship. They knew that this is going to be trouble. They found out that there was a small hole in the side of the space ship. But even a hole that small could still kill all of them so they needed to act quickly. Jasmine knew that out of all of them, she was the only one that can fix it. It will be very difficult to fix but Jasmine knew that she is the best for the job. Jasmine couldn’t fix the small hole from the inside of the space ship. She has to go outside in space, while they are moving . This has never been done before, but Jasmine is the right for the