Marriage

Marriage Free Online Research Papers In writing a research paper I wanted to address the most important aspect of my life, my family. I thought about writing on children and the changes they undertake as they grow from infancy to young adulthood, but then I realized if I had not married their mother I would not know anything about how they grow or change. Today, the view of marriage is a negative one. This attitude is revealed by a young woman who said, â€Å"When I got married I was looking for an ideal, but I married an ordeal and now I want a new deal!† (Sam Kathy). But the problem is not the institution of marriage. The problem lies with the individuals within that structure and their attitudes towards marriage in general. In thinking about writing a research paper on a specific aspect of marriage I could not find just one I wanted to address. I began to research different marriage materials and quickly found myself among the many different stages of marriage, even before the I do. I begin by summari zing, first, how a single person should view marriage, then the characteristics one should possess when choosing a person to marry, leading to the questions that should be asked even before the engagement, to finally the union of man and wife and their roles once married. A single person often thinks of marriage with an expectation that revolves around a white picket fence. Unfortunately this is just not factual, and too many times this is the cause of divorce when their ideal is not met. In Genesis 2:22 God became the first matchmaker â€Å"The Lord God fashioned into a woman the rib which He had taken from the man, and brought her to the man.† Every single male that desires to be a husband should not decide what kind of marriage he wants but rather what kind of wife he wants. All too often men look for a woman that will meet the marriage requirements he has adopted over time and takes for granted that he will be in love with the woman first. This fact is true for men and women alike who are looking to marry. The single female looks for safety and security and hopes that marriage will provide both at once. The problem with this is that security cannot be achieved through marriage but by love. The only way a relationship is truly safe is for the couple to love each other to the point that worldly processions and status fall second to a faithfulness that can pass the test of time. Once this love is established then one must consider if the person they love possesses the traits needed for a lasting marriage. Two people who have come to realize what is needed to consider leaving the single life behind and entering into marriage can then move on to personal compatibility. Once they are in love and decide marriage is the next step one should begin looking for key attributes in the relationship. Communication is vital to understanding each other on a level where one can find out what each other’s expectations for marriage are. If they are the same then the two of them can move on to family and backgrounds which should be considered before deciding to even become engaged. Talk to your partner about how the relationship began and let the other person know your desire for the direction you want it to head in next. â€Å"Pre-marriage counseling will help prepare for a successful marriage.† (Robert Brennan) Once an engagement has been announced some people feel obligated to follow through even if they have changed their minds during the course of therapy. Counseling addresses preserving the beauty of the love relationship so that it can be carried into marriage. In creating a safe environment that allows both parties to express feelings and concerns without judgment the couple can learn more about each other than they have acquired in your relationship so far. When the couple knows each other and how they stand on subjects such as: family, finances, sexuality, and marriage expectations, then they can make an informed decision concerning their future together. There are five questions created by Dr. David Powilson that are a guide to consider before engagement. 1. Are you both of the same religious background or beliefs? 2. Do you have a track record of being able to solve problems? Where do you need to change and grow to become a wiser person? 3. Are both your lives headed in the same direction? 4. What do those who know you well think of your relationship? 5. Do you really want to marry this person? Are you willing to accept each other just as you are? The most important of these would seem to be number five because it engulfs all the rest. If one can say yes to being willing to move on in their relationship with contentment in each other just as they are, then they are ready to move forward. â€Å"This must be evaluated because to enjoy the blessings in marriage, you need skills in solving problems and building honesty and trust.† (Monica) With the engagement at hand you now only have to know the right and wrong reasons for getting married. Let’s start with the wrong reasons beginning with being free of one’s parents. If independence is what one seeks then marriage is not how to achieve it. Someone may become free of their parents but, will be committing themselves to someone else for the rest of their life. There are other reasons that are all wrong for marriage; sex, loneliness, to be happy, for financial stability, because the partner loves you, and because of pregnancy. The one thing a parent never wants their child to feel is responsible for a broken or unhappy marriage that was entered into based on pregnancy. Entering into marriage for any of these reasons will only be a temporary fix and end badly for both parties. If these are all the reasons not to get married the couple probably would like the positive side as well. The correct reasons for getting married begin with being in love with one another. This is the first and most important reason anyone should ever enter into marriage. Other reasons are; a desire to share your life with another, to have a lifetime companion, realistic expectations of the other, and a willingness to fulfill one another’s needs and desires. If the reasons for entering into marriage are the right ones the time for the proposal is perfect and the date should be set. Once the union of man and wife is formed you have become one flesh as it states in Matthew 19:5 â€Å"For this reason a man shall leave his father and mother and be joined to his wife and the two shall become one flesh.† Now you can focus on your role in the marriage and your responsibilities to your spouse. For a husband the command is given to love your wife as Christ loved the church. â€Å"What a standard this is because He came from heaven to seek her, to be His holy bride; with His blood He bought her, and for her life He died.† (Monica) If a man is to love in this manner then the woman should be submissive to his love and both should be selfless in all areas of their life together. This is not to say that you cannot have a hobby or something set aside for yourself as long as it meets the approval of your spouse. When you have married, you have pledged yourself to someone else’s happiness. A challenge many loving married couples encounter is that of expressing their desire for one another in a manner that promotes passion. Husband and wife should learn how to complete each other through emotional and physical intimacy. Intimacy does not simply relate to sex in a marriage. There are many aspects of intimacy; mind, body, and soul. Each of these areas should be open and honest in your communication with one another especially in the first years of marriage because this closeness will be the foundation for years to come. Matthew 7:24-27 Therefore everyone who hears these words of mine and acts on them may be compared to a wise man who built his house on the rock. 25. And the rain fell and the floods came and the winds blew and slammed against that house; and yet it did not fall, for it had been founded on the rock. 26. Everyone who hears these words of mine and does not act on them will be like unto a foolish man who built his house on the sand. 27. The rain fell, and the floods came, and the winds blew and slammed against that house; and it fell – and great was its fall. If you build your marriage on a firm foundation it can weather anything life throws at it. Knowing what to look for while you are still single will be the corner stone for any marriage. Brennan, Robert. â€Å"Marriage and Pre- Marriage Counseling.† Online posting. 7 April 2008. Apokata. Psychological services. www.apokata.addr.com Buttoughs, Pat. â€Å"The good wife’s guide.† Online posting. 10 February 2008. Housekeeping Monthly. www.associatedcontent.com Kathy, Sam. â€Å"How to be a Godly wife.† Morningside Ministries. Pflugerville, Texas. 12 August 2001 Monica. â€Å"Marriage.† Online posting. 26 March 2005. www.keepandshare.com Stritof, Sheri Bob. Weblog post. Lower you odds for divorce before you marry. About.com. 7 April 2007 www.marriage.about.com â€Å"Let’s Talk About Sex.† 8 April 2008 www.thepurebed.com â€Å"The Good Husband’s Guide.†13 May 2006 www.families.com â€Å"The Holy Bible.† 1960. The American Standard Bible Research Papers on MarriageInfluences of Socio-Economic Status of Married MalesHonest Iagos Truth through DeceptionWhere Wild and West MeetComparison: Letter from Birmingham and CritoResearch Process Part OneHip-Hop is ArtEffects of Television Violence on ChildrenBionic Assembly System: A New Concept of SelfThe Relationship Between Delinquency and Drug UseGenetic Engineering

Tiwanaku Empire - City, Imperial State at Lake Titicaca

Tiwanaku Empire - City, Imperial State at Lake Titicaca The Tiwanaku Empire (also spelled Tiahuanaco or Tihuanacu) was one of the first imperial states in South America, dominating portions of what is now southern Peru, northern Chile, and eastern Bolivia for approximately four hundred years (AD 550-950). The capital city, also called Tiwanaku, was located on the southern shores of Lake Titicaca, on the border between Bolivia and Peru. Tiwanaku Basin Chronology The city of Tiwanaku emerged as a major ritual-political center in the southeastern Lake Titicaca Basin as early as the Late Formative/Early Intermediate period (100 BC-AD 500), and expanded greatly in extent and monumentality during the later part of the period. After 500 AD, Tiwanaku was transformed into an expansive urban center, with far-flung colonies of its own. Tiwanaku I (Qalasasaya), 250 BC-AD 300, Late FormativeTiwanaku III (Qeya), AD 300-475Tiwanaku IV (Tiwanaku Period), AD 400-800, Andean Middle HorizonTiwanaku V, AD 800-1150hiatus Inca Empire, AD 1400-1532 Tiwanaku City The capital city of Tiwanaku lies in the high river basins of the Tiwanaku and Katari rivers, at altitudes between 3,800 and 4,200 meters (12,500-13,880 feet) above sea level. Despite its location at such a high altitude, and with frequent frosts and thin soils, perhaps as many as 20,000 people lived in the city at its heyday. During the Late Formative period, the Tiwanaku Empire was in direct competition with the Huari empire, located in central Peru. Tiwanaku style artifacts and architecture have been discovered throughout the central Andes, a circumstance that has been attributed to imperial expansion, dispersed colonies, trading networks, a spread of ideas or a combination of all these forces. Crops and Farming The basin floors where Tiwanaku city was built were marshy and flooded seasonally because of snow melt from the Quelcceya ice cap. The Tiwanaku farmers used this to their advantage, constructing elevated sod platforms or raised fields on which to grow their crops, separated by canals. These raised agricultural field systems stretched the capacity of the high plains to allow for protection of crops through frost and drought periods. Large aqueducts were also constructed at satellite cities such as Lukurmata and Pajchiri. Because of the high elevation, crops grown by the Tiwanaku were limited to frost-resistant plants such as potatoes and quinoa. Llama caravans brought maize and other trade goods up from lower elevations. The Tiwanaku had large herds of domesticated alpaca and llama  and hunted wild guanaco and vicuà ±a. Stone Work Stone was of primary importance to Tiwanaku identity: although the attribution is not certain, the city may have been called Taypikala (Central Stone) by its residents. The city is characterized by elaborate, impeccably carved and shaped stonework in its buildings, which are a striking blend of yellow-red-brown locally-available in its buildings, which are a striking blend of yellow-red-brown locally-available sandstone, and greenish-bluish volcanic andesite from farther away. Recently, Janusek and colleagues have argued that the variation is tied to a political shift at Tiwanaku. The earliest buildings, constructed during the Late Formative period, were principally built of sandstone. Yellowish to reddish brown sandstones were used in architectural revetments, paved floors, terrace foundations, subterranean canals, and a host of other structural features. Most of the monumental stelae, which depict personified ancestral deities and animate natural forces, are also made of sandstone. Recent studies have identified the location of the quarries in the foothills of the Kimsachata mountains, southeast of the city. The introduction of bluish to greenish gray andesite happens at the start of the Tiwanaku period (AD 500-1100), at the same time as Tiwanaku began to expand its power regionally. Stoneworkers and masons began to incorporate the heavier volcanic rock from more distant ancient volcanoes and igneous outgroups, recently identified at mounts Ccapia and Copacabana in Peru. The new stone was denser and harder, and the stonemasons used it to build on a larger scale than before, including large pedestals and trilithic portals. In addition, the workers replaced some sandstone elements in the older buildings with new andesite elements. Monolithic Stelae Present at Tiwanaku city and other Late Formative centers are stelae, stone statues of personages. The earliest are made of reddish-brown sandstone. Each of these early ones depicts a single anthropomorphic individual, wearing distinctive facial ornaments or painting. The persons arms are folded across his or her chest, with one hand sometimes placed over the other. Beneath the eyes are lightning bolts; and the personages are wearing minimal clothing, consisting of a sash, skirt, and headgear. The early monoliths are decorated with sinuous living creatures such as felines and catfish, often rendered symmetrically and in pairs. Scholars suggest that these might represent images of a mummified ancestor. Later, about 500 AD, the stelae change in style. These later stelae are carved from andesite, and the persons depicted have impassive faces and wear elaborately woven tunics, sashes, and headgear of elites. The people in these carvings have three-dimensional shoulders, head, arms, legs, and feet. They often hold equipment associated with the use of hallucinogens: a kero vase full of fermented chicha and a snuff tablet for hallucinogenic resins. There is more variations of dress and body decoration among the later stelae, including face markings and hair tresses, which may represent individual rulers or dynastic family heads; or different landscape features and their associated deities. Scholars believe these represent living ancestral hosts rather than mummies. Trade and Exchange After about 500 AD, there is clear evidence that Tiwanaku established a pan-regional system of multi-community ceremonial centers in Peru and Chile. The centers had terraced platforms, sunken courts and a set of religious paraphernalia in what is called Yayamama style. The system was connected back to Tiwanaku by trading caravans of llamas, trading goods such as maize, coca, chili peppers, plumage from tropical birds, hallucinogens, and hardwoods. The diasporic colonies endured for hundreds of years, originally established by a few Tiwanaku individuals but also supported by in-migration. Radiogenic strontium and oxygen isotope analysis of the Middle Horizon Tiwanaku colony at Rio Muerto, Peru, found that a small number of the people buried at Rio Muerto were born elsewhere and traveled as adults. Scholars suggest they may have been interregional elites, herders, or caravan drovers. Collapse of Tiwanaku After 700 years, the Tiwanaku civilization disintegrated as a regional political force. This happened about 1100 AD, and resulted, at least one theory goes, from the effects of climate change, including a sharp decrease in rainfall. There is evidence that the groundwater level dropped and the raised field beds failed, leading to a collapse of agricultural systems in both the colonies and the heartland. Whether that was the sole or most important reason for the end of the culture is debated. Archaeological Ruins of Tiwanaku Satellites and Colonies Bolivia: Lukurmata, Khonkho Wankane, Pajchiri, Omo, Chiripa, Qeyakuntu, Quiripujo, Juchuypampa Cave, Wata Wata Chile: San Pedro de Atacama Peru: Chan Chan, Rio Muerto, Omo Sources The best source for detailed Tiwanaku information has to be Alvaro Higuerass Tiwanaku and Andean Archaeology. Baitzel SI, and Goldstein PS. 2014. More than the sum of its parts: Dress and social identity in a provincial Tiwanaku child burial. Journal of Anthropological Archaeology 35:51-62.Becker SK, and Alconini S. 2015. Head Extraction, Interregional Exchange, and Political Strategies of Control at the Site of Wata Wata, Kallawaya Territory, Bolivia, during the Transition between the Late Formative and Tiwanaku Periods (A.D. 200-800). Latin American Antiquity 26(1):30-48.Hu D. 2017. War or peace? Assessing the rise of the Tiwanaku state through projectile-point analysis. Lithics: The Journal of the Lithic Studies Society 37:84-86.Janusek JW. 2016. Processions, Ritual Movements, and the Ongoing Production of Pre-Columbian Societies, with a Perspective from Tiwanaku. Processions in the Ancient Americas: Occasional Papers in Anthropology at Penn State 33(7).Janusek JW, Williams PR, Golitko M, and Aguirre CL. 2013. Building Taypikala: Telluric Transformations in the Lithic Production of Tiwana ku. In: Tripcevich N, and Vaughn KJ, editors. Mining and Quarrying in the Ancient Andes: Springer New York. p 65-97. Knudson KJ, Gardella KR, and Yaeger J. 2012. Provisioning Inka feasts at Tiwanaku, Bolivia: the geographic origins of camelids in the Pumapunku complex. Journal of Archaeological Science 39(2):479-491.Knudson KJ, Goldstein PS, Dahlstedt A, Somerville A, and Schoeninger MJ. 2014. Paleomobility in the Tiwanaku Diaspora: Biogeochemical analyses at Rio Muerto, Moquegua, Peru. American Journal of Physical Anthropology 155(3):405-421.Niemeyer HM, Salazar D, Tricallotis HH, and Peà ±a-Gà ³mez FT. 2015. New Insights into the Tiwanaku Style of Snuff Trays from San Pedro de Atacama, Northern Chile. Latin American Antiquity 26(1):120-136.Somerville AD, Goldstein PS, Baitzel SI, Bruwelheide KL, Dahlstedt AC, Yzurdiaga L, Raubenheimer S, Knudson KJ, and Schoeninger MJ. 2015. Diet and gender in the Tiwanaku colonies: Stable isotope analysis of human bone collagen and apatite from Moquegua, Peru. American Journal of Physical Anthropology 158(3):408-422.