Pentecostal Movement Its Impact Among the Dalits and Tribal in India Essay

I. Introduction The prime focus of this paper is to explore the modern Pentecostal or charismatic movement and its impacts among the Dalits and the tribal in India. In this paper the presenter will also try to bring out a brief origins and historical development of Pentecostalism, in order to understand the movement and its impact on the Dalits and the tribal in India. 1. Etymology of the term Pentecostal The term Pentecostal is derived from the Greek word pentekostà © which literally means ‘fifty’. It is the Greek name for the Jewish festival known as the ‘Feast of Weeks’ in the Old Testament, which celebrates the fiftieth day after Passover observances. The New Testament used the term to refer to the established Jewish feast. However, since the gift of the Holy Spirit descended upon the disciples on the day of Pentecost (Acts 2), Christians reinterpreted the meaning of it in terms of this event. One of the features of the Pentecostals is the doctrine of baptism in the Holy Spirit with the evidence of speaking in tongues. 2. Who are the Dalits? Dalit is a designation for a group of people traditionally regarded as untouchable. Dalits are a mixed population, consisting of numerous social groups from all over India; they speak a variety of languages and practice a multitude of religions. There are many different names proposed for defining this group of people, including Panchamas (â€Å"fifth varna†), and Asprushya (â€Å"untouchables†). Dalits are outcastes falling outside the traditional four-fold caste system consisting of the hereditary Brahmin, Kshatriya, Vaishya, and Shudra classes; they are considered impure and polluted and are therefore physically and socially excluded and isolated from the rest of society. 3. Who are the Tribal? All over India tribal are generally known by the word Adivasi, Pazhanguli, etc., literally meaning indigenous people or original inhabitants of India. It is believed that the prehistoric India was inhabited first by the Negritos, later added to by the Australoids and then by the Dravidians and  the Mongoloids. The first of the above four, viz., the Negritos, entered India as early as the 4th millennium B.C. 1. The Negritos, still exist in Tamil Nadu, Kerala and Andaman and Nicobar, 2. Australoids represented by the linguistically Austro-Asiatic Kolarian speaking, viz. Mundas and Kharais and Santals, and the Indo Aryan speaking non-Aryan Bhil family, 3. Mongoloids of the Sino Tibetan language family of the whole of north-eastern India, and 4. The Dravidians are the Dravidi speaking race represented now in the entire southern India population and in Madhya Pradesh by the large tribes of Gonds and Khonds, the Kuis in Orissa and the Oraon and Maler in Bihar. Almost the entire tribal po pulation of India is non-Aryan by race and religion. 4. Origin of Pentecostalism The modern Pentecostalism movement was started by a charismatic revival as early as 1901 in Topeka, Kansa. However, April 1906 is generally credited as the beginning date for the modern Pentecostal Movement. On that date at the Azusa Street in Los Angeles, there occurred an outbreak of speaking in tongues. Charles Fox Parham and William J. Seymour, a white and a black respectively were monumental figures in Pentecostalism around whom the Azusa Street revival evolved. Parham and Seymour developed the doctrine that speaking in tongues was the evidence of the baptism in the Spirit. Most of the scholars credited Charles Fox Parham as the founder of the Pentecostal Movement, the founder of the Bethel Bible College at Topeka in Kansas City. He encouraged his students to discover the biblical teachings on baptism of the Holy Spirit and the exercise of the spiritual gifts. On January 1, 1901, Miss. Agnes Ozman requested Pastor Parham to lay hands on her and pray for her and after the prayer she spoke in a Chinese language. The Pentecostal fire experienced by Agnes Ozman and other students at Charles Parhamn’s Bethel Bible College at Topeka, Kansa was just the beginning of a worldwide movement that spread like wild fire. Although there were some contemporary revivals of a similar nature taking place in other countries, most of the world-wide spread of Pentecostalism can be traced directly or indirectly to Asuza Street. After the Azusa Street revival on April 1906, â€Å"Azusa Street soon became the ‘Mecca’ for thousands of visitors around the world.† The people who visited this place went back to their homelands spread this new  experience and spread the Pentecostalism to other parts of the world and formed Pentecostal churches. From the Azusa Street revival in Los Angeles, Pentecostalism spread rapidly around the world and began its advance toward becoming a major force in Christendom. 5. Pentecostalism Movement in India We have observed the modern Pentecostal movement in the 20th century that sparked out of the revivals that took place at Azusa Street, Los Angeles, which spread rapidly to the ends of the earth. Most of the scholars traced back the origin of Pentecostalism to the Azusa Street revival in 1906. However, it is not yet firmly established as to when the Pentecostalism started in India because prior to the coming of Pentecostal missionaries in the 20th century there were Pentecostal like events in the history of Christianity in India. According to Gary McGee, the eminent historian of Assemblies of God, Pentecostalism had already established itself in India long before word of Azusa reached the subcontinent. He validated by showing the documentary evidence that Pentecost, with all the associated phenomena, came to Tirunelveli and Travancore (South India) long before the Azusa revival. The powerful revival was witnessed in the second half of the 19th century in the following years first in 1 860, second in 1873 and third in 1895. People experienced the outpouring of the Holy Spirit and speaking in tongues in all these revivals though the recipients did not know that they were experiencing Pentecostal power as taught in the book of Acts. Another incident was witnessed in 1906 at Pandita Ramabai’s Mukti Mission in Maharashtra, in which young women baptized by the Spirit had seen visions, fallen into trances and spoken in tongues, began before the Azusa Street revival, there is no indication that this was precipitated by events in Los Angeles. According to various authorities as stated by Roger E. Hedlund, Pentecostalism in India has its roots in Maharashtra at the Ramabai Mukti Mission. The Mukti Mission revival was understood by Ramabai herself to be the means by which the Holy Spirit was creating an independent Indian Christianity. However this does not mean that the Azusa revival had no impact on Indian Pentecostalism. The Western missionaries who are the products of the Azusa revival came to India and spread the Pentecostal message to certain parts of India and gave birth to the classical  Pentecostalism in India. The first Pentecostal missionary who came to India in 1907 at Calcutta was A.G Gar who repre sents Azusa Street. There were also other missionaries likes Thomas Barrett, George Berg, Robert F. Cook and Mrs. Mary Chapman who was the first Assemblies Missionary to India who came to Madras (Chennai) in 1915. 6. History of Dalits in the Pentecostal Church In India Christianity has been in existence two thousand years in the south-western and South-eastern corner of India. However, Pentecostalism in India began only at the dawn of the 20th century. George Berg, an American Pentecostal missionary of German descent, was the first to introduced modern Pentecostal movement in Kerala in 1909. George Berg brought number of other Pentecostal missionaries in Kerala he brought Robert Cook in the year 1914, Mary Chapman in 1916, John Burgess in 1926, and Miss Mildred C. Ginn in 1930. Among all these missionaries, Robert Cook was known as the Missionary to Dalits because his main concentration was among the Dalits. From the very inception of the Pentecostal church in the central Kerala both the communities of Syrian and Dalits were attracted and they co-existed together in the church. At the beginning the Syrian Christians has no problem in identifying with the Dalit Pentecostals because they are also from the very low socio-economic background. Dalits on the other hand wanted to escape from caste discrimination, and continues search for liberation from all aspects of life, joined the Pentecostal movement which appeared to them non-structured, non-liturgical emotional Christian movement in the beginning. However, from the third decade of the century denominationalism came out among the Pentecostals and the peaceful co-existence began to change. The number of the Syrian Christians started to denied the rights and privileges of the Dalits especially in church administration and leadership. They were also discriminated by the uppercaste Christian within the churches because of their economical and social status. Thus Dalits felt alienated in the Church. This development has cause caste division between the Syrians and the Dalits Christians within the Pentecostal churches. As a result there was a split between the Syrian and the Dalits in 1930 under the leadership of Robert F. Cook and K.E. Abraham respectively. 7. Reasons for Dalits Embracing Pentecostalism On the basis of being labelled ‘Untouchables’ or ‘Outcasts’, Dalits have suffered extreme forms of disadvantage and oppression for centuries. They were in continuous search for their liberation from all aspects of life and their identity. It was in the 20th century the modern Pentecostal movement with its message of oneness, equality, fellowship, dignity for all races and castes and other several related subjects reached India. The Dalits found the movement appealing to their aspirations in life and began responding to the movement. One of the reasons for Dalits embracing the Pentecostal movement is that they saw several factors common to their pre-Christian culture and lifestyle, which facilitated their entry into the movement. They were able to see some continuity with many of their pre-Christian culture and practices. This aspect of continuity and discontinuity is not only among the Dalits but even among the tribal of Northeast India. Another main reason is the discrimination to the Dalits by the mainline churches basing on their caste origin. Though they became part of the church, they did not share equal status in the mainline Churches. This discrimination encouraged a better spiritual atmosphere where they can have better opportunities. There are many other reasons for Dalit inclination to the new faith, the above given are just some of the basic reasons for better understanding of the topic. 8. Tribal and the Pentecostal Movement It was only in the later part of 18th century Northeastern region came under the influence of the gospel which has brought a tremendous transformation in the region. One of the greatest transformations is stopping the barbaric practice of head hunting especially among the Mizos and the Nagas. When Christianity came in the region Khasis tribe was the first to embraced Christianity among the tribal. According to Dr. J. Edwin Orr, the first revival experienced took place in the Khasi Hills in the 1903. From Khasi Hills the wave of revival spread to other regions in the North East. In the year 1905 the church Mawphlang in Khasi Hills of central Assam, people experienced an unusual fervour manifested by intense prayer, weeping, praise, confession of sin, prophecies, dancing etc. Similar things was happened at Pariong, Nowgong, North Lakhimpur, Golaghat, Sibsagor, Naga  Hills and several other places. The tribal people of North East India has felt the impact of Pentecostal or charismatic movement during the 20th century. This movement has both positive and negative impacts. In Meghalaya the Pentecostal movement has brought change and new congregational life. This movement give the church a missionary zeal, a new vision for missionary outreach resulting in new churches and outreach into six other states as well as outside India. Leadership development and outreach continued to extend among the Garos and into Haryana, Punjab and Mumbai. However, this movement also brought division which led to the formation of new denominations. In Mizoram the Pentecostal movement has greatly impacted on the development of leadership and the formation of mission societies among the Baptist and the Presbyterian churches, which also led to the emergence of a large number of indigenous Christian movements. Today Mizoram is the main centre for the rise of independent Pentecostal charismatic groups in North East India. In the late 1950s out of much suffering and adverse political circumstances till the early 1980s, there was a revival which swap across Nagaland thousands of people turn to Christ as Lord and Saviour. The zeal for the Lord and missions grew among the people which remain through this day. Today over whelming majority of Nagas are Christians consisting of all denominations. The main independent model, growing out of the revival movement is the Nagaland Christian Revival Church founded in 1962. In Manipur United Pentecostal C hurch was introduced in 1953 as the result of Pentecostal movement. Assam and Arunachal Pradesh are recently growing. As result of revival movement in Nagaland, Manipur and Mizoram, major Pentecostal denominations include the Assemblies of God and the United Pentecostal Church are said to be increasing, apart from the indigenous Christian groups. Today in North-eastern part of India we have several Pentecostal or charismatic Churches who are characterized by speaking in tongues, prophesying, healing, and other spiritual gifts. 9. The Impact of Modern Pentecostal/charismatic Movement The Pentecostal message of oneness and equality has attracted many followers especially people from the marginalised group. The Dalits and the tribal in their long search for justice, equality, freedom and status in the society found the Pentecostal movement appealing to them and they responded to it. This Pentecostal or charismatic movement has made a great impact and spread across various denominations in India. 9.1. Social Impact: The Pentecostal movement has brought a great transformation in the lives of the individuals and families in the communities not only spiritually but socio-economically as well. The Pentecostal teaching of oneness in the body of Christ made the untouchables become the children of the Kingdom of God. To some extend this teaching has alleviated caste discrimination. Social evils like alcoholism, slavery, casteism were not tolerated in the church. Pentecostal movement has awakened the self among the Dalits and the tribal which shook the very foundations of the caste-based social structure especially in Kerala. They began to gain self-respect, identity and dignity. This movement also has largely influence some of the largest Pentecostal churches in Bangalore, Chennai, Kolkata and Mumbai to actively engaged in various social programs for the benefits of the poor and the Marginalized. In Madhya Pradesh the Indigenous Pentecostal-Charismatic mission agencies like Blessing Youth Mission, India Evangelical Team, Native Missionary Movement, along with others are engaged in a number of translation, literacy, medical, evangelistic and community development projects as part of their ministry of social and spiritual service in this state. 9.2. Ecclesiastical Freedom: Pentecostal movement is mark by strong congregational ecclesiology. This movement gained a principle of ecclesiastical freedom, which maximizes the role of the local congregational. A movement of the Spirit not controlled by ecclesiastical structures or hierarchy. Pentecostalism promotes corporate and individual discipline and spiritual autonomy among the Dalits and the tribal. As a result of this movement every members of the Dalits Pentecostal churches are allow to fully participate in all activities of the church like prayer, reflections, singing and decision making. Their participations are not based on physical qualifications but on the basis of their experience of the Holy Spirit in their lives. Dalits worship is the expression of real democracy and equality. There is no social discrimination among the worshippers they all come together as one family in Christ. In Dalit Pentecostalism salvation  is essentially the same for men and women. 9.3. Spirituality: The outpouring of the Holy Spirit, variously called revival, renewal, Pentecostal and charismatic movement, always produced a sense of sin and one’s unworthiness especially before God, a fresh realisation of sin forgiven, a fresh outburst of love for God and humanity, afresh burden to share God and his gospel to others, a new release of divine power manifested in prayers, praise, spiritual power encounters and healing. Pentecostal movement help the Dalits and the tribal to personally encounter with the Spirit of God and experienced its transformational power in their lives. 9.4. Emergence of Dalit Theology: According to V.V. Thomas, Pentecostalism has provided the Dalits with an experience of God in their everyday life. They experienced God through healing, financial blessings etc. They do not have any carefully written dogmas and theology but they narrate their experiences of God which give them a lot of satisfaction. In Dalit Pentecostal church they testify, pray spontaneously, and preach without written manuscripts but with a lot of theology in it which relates their everyday lives of the people, struggles, agonies, and burdens. It is said that some of the best preachers in the Pentecostal Movement in Kerala have come from the Dalit background. The Dalits Pentecostal formulated their theology through narrative form. The Dalits prefer a narrative expression of their theology and witness. 9.5. Mission: One of the greatest impacts of early Pentecostal revivals in India, as in most parts of the globe, was its missionary passion. The Pentecostal spirit took its people beyond their boundaries. The missionary waves from various revivals like Mukti, Kerala, and, others impelled the people to be witnesses of the Pentecostal message in many parts of India. Pentecostal has influence the Dalits in the area of mission, one of the chief reasons for Pentecostal growth is its strong emphasis on mission and evangelism. Even in tribal region in Northeast the charismatic movement has resulted in remarkable church growth in many places. Part of the Pentecostal expansion in Kerala is due to outreach ministries to tribal and other  deprived population. Pentecostals have established many churches among hill tribes and estate labourers in remote areas where they have found abundant response. In South Indian Pentecostals became involved in educational and community development programmes along with the expansion of evangelistic and church-planting activities. The missionaries from south India play a vital role in making Pentecostalism a movement in Rajasthan which became a predominantly tribal religion in the state as more tribal people became involved in the movement. 10. Evaluation Pentecostalism has been described as one of the fastest growing global religion of the 20th century. Indian Pentecostals understand the manifestations of the Holy Spirit as a transforming and an empowering experience. Being filled with the Holy Spirit enables people to do extraordinary things otherwise impossible. Pentecostals believe that living in the life of the Spirit can lead to deliverances from all types of oppressions even physical healing. The Holy Spirit is seen as encompassing all of life’s experiences and afflictions. Through Pentecostalism Dalits expressed their opposition to the caste system in Hinduism as well as to the caste based hierarchy of the Church. This is one reason I find that people of different faith traditions to join in the Pentecostal movement on a basis of millennial equality because they just wanted to become people with full dignity before God. Pentecostal therefore became a sanctuary for people who were seeking better social status. Dalits and tribal has a long history on struggle for freedom from various domains. They go through discrimination, inequality, injustice and oppression from the high caste and also from within the church. It was in this context the modern Pentecostal movement message of oneness, equality, dignity regardless of castes and races reached India. The Dalits whose situations are worse than the tribal found this movement appealing to their aspiration in life began to respond to the movement. By 20th century the Dalit actively take part in the Pentecostal movement which has its great impact upon them. This movement has arose the self-awareness within the community and they became conscious of their social identity and they responded to the movement. The Dalit-led congregations tend to emphasize emotionalism, spontaneity, and the  priesthood of all believers, and to conceive salvation in collective terms and as the overcoming of worldly oppression. The Dalits and tribal are the weaker ones in the society and in many ways they have been subjugated and discriminated by the high caste people and their history of struggle still continue. However, the tribal have better status and position than Dalits in the society. Dalits embraced Pentecostal movement mostly with the hope of physical aspect of liberation, whereas, the tribal mostly on the aspect of spiritual liberation. Though Pentecostal movement has made a great contribution towards the Dalits and tribal Pentecostal, ther e are also some areas where this movement has its negative impacts upon the Dalits and tribal. Especially in tribal region in the North east the coming of the Pentecostal movement has divided the church into denominations which has become one of the biggest hindrances to the non-Christians to accept Christ. In the present generation many of the charismatic churches has lots of nominalism. There are instances where their charismatic activity has become a hindrance to others because there are some people who pretend to speak tongues and prophesies which is not from the Spirit but from their own heart. These things are creating confusions and doubts in the working of the Holy Spirit. There are also some people who carry two different personalities in them, inside the church they are different person and outside the church another different person. When we reflect to the beginning of the Pentecostal movement, the early believers received the gifts of the Holy Spirit and they were moved by the Spirit. But today speaking of tongue, using of symbols like â€Å"Hallelujah† or â€Å"Praise the Lord† are becoming a mere traditional in the charismatic churches. These are some of the negative impacts rising in the charismatic churches which are dangerous for our churches. Pentecostal churches needs to be biblically grounded and go back to the earlier emphasis on purity of life and transparency in one’s relationship with God and with one another. The central focus should be on God and not in any other else. II. Conclusion Revival in the Christian community has paved way for the emergence of Pentecostal movement in India. This movement has a great impact to the Dalits and the Tribal. However, as to my observation very few documentation  or research work has been done on the Pentecostal movement in India. In fact among the tribal we hardly have any research works on Pentecostalism especially in North East India. Therefore, with the limited source the presenter has tried to bring to our understanding of modern Pentecostal movement and its impact among the Dalits and the Tribal of India in this paper. To sum up the paper Pentecostal movement aims to achieve human dignity, respect, equality, and for more freedom both in social and spiritual aspects. In spite of the progress and the changes resulted by the Pentecostal movement, the Dalits and the tribal struggle and quest for further freedom still continue in India. ——————————————– [ 1 ]. The terms â€Å"Pentecostal† and â€Å"Charismatic† are used interchangeably with the same meaning. [ 2 ]. J.C. Rylaarsdam, ‘Pentecost’ in The Interpreter’s Dictionary of the Bible: An Illustrated Encyclopedia. Edited by. George Arthur Buttrick, et.al. (New York, Nashville: Abingdon Press, 1962), 727. [ 3 ]. https://en.wikipedia.org/wiki/Dalit, accessed on 01/07/2013. [ 4 ]. http://www.ncdhr.org.in/ncdhr/general-info-misc-pages/wadwiu, accessed on 22/07/2013. [ 5 ]. Ebe Sunder Raj, Conversion- A National Debate (Horizon Printers and Publishers: Delhi, 2004), 127. [ 6 ]. Ebe Sunder Raj, Conversion- A National Debate, 75. [ 7 ]. V.V. Thomas, Pentecostalism in the Post Modern Era: Potentials/Possibilities, Problems and Challenges. Paper presentation as part of the requirement for promotion to full Professorship (Pune: Union Biblical Seminary, 2013), Unpublished Material, 3. [ 8 ]. http://www.yoyomaster.com/ministry.file/Pentecostalism.pdf, accessed on 23/07/2013. [ 9 ]. Cheryl Bridges Johns, Pentecostal Formation: A Pedagogy Among the Oppressed (Sheffield: Sheffeild Academic Press, 1998), 37. [ 10 ]. Nancy A. Hardesty, Faith Cure: Divine Healing in the holiness and Pentecostal Movement (Peabody, Massachusetts: Hendrickson Publishers, Inc., 2003), 103. [ 11 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India (Bangalore: SABC Publications, 2004), 29. [ 12 ]. ‘The Pentecostal and Charismatic Movement’, by. Robert J. Koester, in http://www.wlsessays.net/files/KoesterPentecostal.pdf. Accessed on 23/07/2013. [ 13 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor (Bangalore: Asian Trading Corporation, 2008), 56. [ 14 ]. Roger E. Hedlund, eds. Missiology for the 21st Century: South Asian Perspectives (Delhi: ISPCK/MIIS, 2004), 138. [ 15 ]. Roger E. Hedlund eds. Missiology for the 21st Century: South Asian Perspectives, 208. [ 16 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 29. [ 17 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 30. [ 18 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 34. [ 19 ]. Allan Anderson, eds. Asian and Pentecostal: The Charismatic Face of Christianity in Asia (Philippines: Regnun Books International, 2005), 215. [ 20 ]. V.V. Thomas, Pentecostalism in the Post Modern Era: Potent ials/Possibilities, Problems and Challenges, 4. [ 21 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 25. [ 22 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered, 5. [ 23 ]. T. S. Samuel Kutty, The Place and contribution of Dalits in Selected Pentecostal Churches in Central Kerala from 1922-1972 (Delhi: ISPCK, 2000), 1. [ 24 ]. T. S. Samuel Kutty, The Place and contribution of Dalits in Selected Pentecostal Churches in Central Kerala from 1922-1972, 1-2. [ 25 ]. T. S. Samuel Kutty, The Place and contribution of Dalits in Selected Pentecostal Churches in Central Kerala from 1922-1972, 2. [ 26 ]. T. S. Samuel Kutty, The Place and contribution of Dalits in Selected Pentecostal Churches in Central Kerala from 1922-1972, 2. [ 27 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 133. [ 28 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 2-3. [ 29 ]. V.V. Thomas, Dalit Pentecostalism: Spirit uality of the Empowered Poor, 11. [ 30 ]. Geomon K. George, Religious Pluralism: Challenges for Pentecostalism in India (Bangalore: Centre for Contemporary Christianity, 2006), 170. [ 31 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 155. [ 32 ]. F. Hrangkhuma & Joy Thomas, eds. Christ Among the Tribals (Bangalore: FOIM, 2007), 15. [ 33 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 155. [ 34 ]. Allan Anderson, eds. Asian and Pentecostal: The Charismatic Face of Christianity in Asia, 234. [ 35 ]. Allan Anderson, eds. Asian and Pentecostal: The Charismatic Face of Christianity in Asia, 235. [ 36 ]. Documentary of History & Background of the Nagaland Baptist Church Council, NBCC. Produced by. NBCC during Platinium 1937-2012. [ 37 ]. Allan Anderson, eds. Asian and Pentecostal: The Charismatic Face of Christianity in Asia, 237. [ 38 ]. Allan Anderson, eds. Asian and Pentecostal: The Charismatic Face of Christianity in Asia, 237. [ 39 ]. Roger E. Hedlund, ed. Christianity is Indian: The Emergence of an Indigenous Community (Delhi: ISPCK, 2000), 379. [ 40 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 116. [ 41 ]. Roger E. Hedlund eds. Missiology for the 21st Century: South Asian Perspectives, 138. [ 42 ]. Allan Anderson, eds. Asian and Pentecostal: The Charismatic Face of Christianity in Asia, 229. [ 43 ]. ‘Critique of Pentecostal mission by a friendly evangelical’ by Roger E, Hedlund, http://www.apts.edu/aeimages/File/AJPS_PDF/05-1-RHedlund.pdf, accessed on 14/ 08/2013. [ 44 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 376. [ 45 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 379. [ 46 ]. F Hrangkhuma, Future Challenges and Changes in Mission, in UBS Journal. Vol.2. No.2. September 2004. P. 59. [ 47 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 378. [ 48 ]. V.V. Thomas, Dalit Pentecostalism: Spirituality of the Empowered Poor, 375. [ 49 ]. http://www.apts.edu/aeimages//File/AJPS_PDF/09_-_2_Wessly_Lukose.pdf, accessed on 14/08/2013. [ 50 ]. A.C. George, Trailblazers for God: A History of the Assemblies of God of India, 153. [ 51 ]. Roger E. Hedlund, Quest for Identity, India’s Churches of Indigenous Origin: The Little Tradition in India Christianity (MIIS/ISPCK: Delhi, 2000), 82. [ 52 ]. http://www.apts.edu/aeimages//File/AJPS_PDF/09_-_2_Wessly_Lukose.pdf, accessed on 15/08/2013.

Foresic thing

Emily Wilson Marcy Mrs. Myers Mr. Thompson -Dbl occupancy paid $9 extra. -Why would she report the crime if she did it -Defensive when asked questions -No alibi -Receipt shows she was not alone in the hotel room. -Appeared inconsolable as she straightened papers -Suspected of infidelity – Never got permission -Backpack with evidence from crime scene. -Knew the forest very well.Timeline Of Events 8:00 am Monday May 14 -Police respond to a report of missing person at Middle State University -First nterview was with Marcy by officer Stansky -According to Marcy, Professor Klein left for a field trip located near Jacob Falls around 5:15 last Friday night. -Dr. Myers was a secretive and competitive man -Warm weather, heavy decomposition 8:30 Tuesday 15 – Mrs. Myers said that her husband lives in a motel out in Jacob Falls -He had an office out in the community college -Last time she talked to him was around the time he called to tuck the kids in around 8:30. 0:05 Tuesday May 15 -Dr. Myers has research assistance Always Jealous of professor Klein -Emily said that she was at a young archaeologists conference all weekend and also had a receipt. -Emily said she wasn't expecting him until next week when asked why she didn't report him missing. -Late Thursday evening professor Klein's body was found lying supine along the banks of the creek. 5:45 Friday May 18 -No shoe / footprints -No physical wound due to maggot activity -Heavvy downpour and flooding occurred Saturday and light rain on Tuesday night.Heavvy maggot activity on and around professor Klein's body, both feeding and migrating. -Place look ransacked. Going over the details I believe that Emily Wilson was the murderer ot botn protessor Klein and Dr. Myers. Professor Klein might have died Tuesday may 15. Emily and Dr. Myers kidnapped Professor Klein because they were both Jealous and Emily decided that she was going to kill professor Klein on the low but then Dr. Myers saw her do it so then Emily had to kill dr. Myers too.

StockTrak

If we compare our Bear and Bull spreads to short and long stock positions respectively we can actually show how options are highly levered financial instruments, increasing profits, but also losses tremendously. If we had shorted a Cataracts stock our profit from the price decline would have been 6. 50% per share, while with our Bear Spread we made a profit of ten times the cost of building the spread. On the other hand, If we had held a Nikkei stock we would have had a loss of 6. 27% per share from the price cline, whereas our loss with the bull spread was 74. 8% if we compare it to the cost of building the spread. This figures show how option trading is cheaper relative to stock trading, but profits or losses are much higher in percentage terms. For our Butterfly, Strangle and Straddle strategies we chose Pfizer, which based on our analysis, presented Itself as a very stable stock, with a 6-months average price of $30. 66 and a current price of $31. 12 (March 13th). We wanted to be t on very low volatility and make a profit from very low fluctuations from Pfizer stock.Our Butterfly parade consisted on shorting two 32-strike calls and taking a long position on 31- strike and 33-strike calls. The center strike price of our butterfly was the exercise price of the Straddle and also lied exactly in the middle of the $31. 5-strike put and $32. 5-strike call for our Strangle. In the end, our Butterfly spread turned out to be for our spread (see Graph 3). 2. ) The article posted referrers to â€Å"covered call writing† as taking a long position on stock and writing a call that is significantly out-of-the money.With his strategy, if the call option is exercised and the investor has to sell his hares, he is covered by holding the underlying. If we compared the covered call strategy to a short naked call we can clearly see that the risk for the naked position is unlimited if the price of the stock increases. With the covered call, by going long on the underlying, we cap our profit but we also limit our loss, whereas with the naked short call we are completely exposed. The analog position using puts, I. E â€Å"covered put writing† would mean writing a put and shorting the underlying.To execute such a strategy is possible, but the risk embedded in it is very high, because the potential asses from a price increase in the stock are unlimited. The premium gained from the put writing might not be large enough to cover the losses from the short position if the price increase is high. 3. ) For our collar strategy we selected Apple stock. To execute such a trade we bought 1,000 shares at $527. 49, went long one thousand 535-strike puts and shorted the same number of 540-strike calls; both option contracts expired on April 25.Our collar was as close to zero as possible, where the put options had a price of $16. 5 and the call options were priced at $17. 25. If the rice of Apple had stayed between the two designated strikes, our profit would ha ve been the value of the stock plus the $0. 75-differential between the option prices. At maturity Apple closed at $571. 94, meaning that the call option was exercised and we lost $41. 94, but we also gained $44. 45 on the price appreciation of the shares, leaving us with a net profit of (44. 45 – 41. 94 + 0. 75) $3. 26 per share. 4. To execute the stop- loss and delta-hedge strategies we wrote 100 at-the-money call option contracts on Backbone and Google. Our initial position to hedge both strategies was long the hares of both companies. For Backbone we used the stop-loss strategy and set arbitrary times to check our positions and hedge it. The initial cash inflow of shorting these options was $35,500 and the cost of hedging this position went up to $174,312. 51. On the other hand, with the Google options we used the delta-hedge strategy and checked the stock price 3 times a day.The initial cash inflow from shorting the calls was $54,000 and the costs related to hedging reac hed a total of $1 The amount spent for hedging the FEB.. Shares was 5 times larger than he value of the options we sold, while for Google the ratio was 20 to 1 . After seeing these figures we can observe that hedging strategies are extremely costly, but are essential to protect short positions against risk and prevent higher losses. 5. ) To create the â€Å"synthetic† rep we bought Gold at spot price of $1,296 on March 27 and shorted Gold futures expiring in April; the average of the ask and bid prices for this contract was $1 ,302.Executing this transaction, we locked in our prices for a return of 0. 463%. The I-month treasury bills from the U. S. Federal Reserve website is quoted at 0. 0167%, which is essentially 0%. Comparing the return rate from our futures contract with the I-month T-bill rate, there is an arbitrage opportunity. To exploit this opportunity we would borrow money at the T-bill rate of and use it to buy gold at the spot price, in addition to these transacti ons, we would short Gold futures to make a final profit of 0. 613%. 6. ) current pence of BIBB: $ 290. 54 price of put @ 290: 10. 30 price of call @ 290: 13. 00 Deep in the money calls: price of call 0280: 9. 40 pence of put 0280: 5. 42 Deep in the money puts: price of call @300: 7. 72 pence of put 0300: 16. 8 If we look at at-the-money options and, considering that the risk free rate is essentially zero, the stock price and the present value of the strike price are practically equal, so in order for UT Call Parity to obey, the put and call price should be identical.As we can see in the quoted prices above, parity doesn't hold; the call price is higher than the put. We could exploit this opportunity by going long on the put and the share, shorting the call and borrowing the present value of K. When it comes to deep in-the-money calls the share price is higher than the present value of K, so the call price should be higher than the put price by the same amount as the price differenti al between S and IV (K). We can see from the prices above that the call is undervalued in relation to the put.To exploit this arbitrage opportunity we would buy a call, invest IV (K) and short the put and the share. Finally, for deep in-the- money puts, the share price is lower than the present value of K, so the put price should be higher than the call price by the same amount as the price differential between S and IV (K). We can see that the put is undervalued in relation to the call. To exploit this arbitrage opportunity we would buy the put and the share, borrow IV (K) and short the call. 7. When looking at the overall performance of our portfolio and its relative risk we can conclude that it was much riskier relative to the S and also had a lower return. If we look at the summary figures of our portfolio we can see that it had an overall return of 0. 63%, whereas the SPY IETF had a percentage return of 1 . 19% (see Graph 4). We believe that the reason for the lower return and higher risk of our portfolio comes from several trades involving silver and platinum futures entrants that we performed to experiment with the platform and observe how these contracts behaved.In general we think that such a project is a very useful and enjoyable way to get to know the trading world. Performing actual trades allowed us to â€Å"get our hands dirty' and truly understand how to build spreads and implement investment strategies. This project gave us the opportunity to go beyond the theory and realize that trading can sometimes be more complicated that it seems on paper, but can also become much clearer once the theory is implemented in a â€Å"real world† setting. We very much enjoyed working on this project.

Life Changing Moment Essay

Each and everyone of us has a story to tell and share to others, life stories that may serve as an inspiration to other people. Every individual may have a life experience or a moment in his or her life that somehow greatly affects his or her whole life. We often share our own triumphs and travails, our victories and defeats, our happiness and despair that bring alterations to the present life situations. My story began as an ordinary boy in the state of Ferndale, Michigan. I am the youngest of five siblings, a son of Sazelia and Marvin Johnson. My mother was a university woman who tries to acquire a bachelor’s degree in Business at the University of Michigan. My father was a Mechanical Engineer who is deeply fascinated with cars. My parents are intellectual and social creatures who passed down the essential values of hard work, education and religion to their children. They make sure that we are not deprived of the essential things that we need in our education. They also impart important attitudes and ethical standards needed in conforming well to our social environment. My siblings and I grew up in happy and complete family that upholds education as the main key to success. However, I was different from my siblings for they all went to college, specifically to University of Michigan, after graduating in high school. All of them went to the university, except for our oldest brother, the gifted one on all of us, who went straight to Naval Academy. The life changing moment in my life, happen when I decided that I want to join the military. I really want to be a part of the military reserves so I join the U. S. Navy, wherein I scored high on the entrance examination and I was offered to undergo the U. S. Navy Nuclear Engineering Program. The crucial eight months followed after I joined the program. I learned as much as I can about Chemistry, Math, Electronics, Physics, Reactor Science and other related field in nuclear engineering. I can compare this experience with the experience told in Stephen Crane’s, An Episode of War. Just like the lieutenant who is wounded in war, my own training in the program and in the camp gave me confidence and dignity. It revealed the essence of my existence and all of my mundane desires. It explicates the purpose of my being and my involvement and role in preserving the sovereignty of my own country (Crane 8). Luckily, I was not involved in any war conflicts or that will make my story more exciting. However, I was in preparation aspect of our defense system. However, I sympathize to those who are sent to foreign places to battle with brothers that were considered foes and rogues by the government. I know how hard it can be. Many of us hope that it finally ends. Just like on the poem of Czeslaw Milosz, hoping that the traumas, war and other forms of conflict and misunderstanding will finally meet its conclusion. Our history is characterized and embedded with tragic events and disputes that took many lives (Milosz 256). Read more:Â  Happiest Moments Essay Leo Tolstoy’s War and Peace, vividly depicted the events in a war. How fertile lands became battlegrounds of two powerful forces. How innocent lives are drastically involved in the conflict. How children were separated to their parents and how the once happy and fruitful nation transformed into a futile land. After completing the learning prescribed by the program, I was assigned to a nuclear submarine, USS Kentucky SSBN 737. The submarine is an enormous structure that is similar to an underwater city. My training acquired from the program seems like an incomplete preparation to the task that I was assigned to. I was a nuclear plant operator that had a tremendous amount of responsibility. I have to make sure that the nuclear reactor was always safe and in good condition and running smoothly. My task is very crucial for it affects the safety of my comrades. Through the years that I have worked for the U. S. Navy, I got US$50,000 or so worth of proper science training and education in nuclear science and technology. It is more than anyone can ask for. It is such a blessing to anyone to be able to study free. Also, I have acquired credentials to work in most nuclear power plants in the nation. It is one of the prestigious works in the country to be able to work in a high-end facility like a nuclear power plant, wherein knowledgeable individuals are only capable of handling the specific task of maintaining the safety of the nuclear reactor. The education, training and working experience is a something big for me, an ordinary boy who only dream of being a G. I. Joe, inspired by my toy soldiers and toy guns. My experiences during my service to the military were really fruitful and fulfilling. I enjoyed most of my time under the submarine doing my task. It greatly alters and influences my present personality. I have traveled in many places and met many people all over the United States that contribute on my life’s journey. I significantly learned how to start and finish something. My service in the Navy ends, but I am more than ready to start a new journey in this life of mine. I try to acquire a bachelor’s degree in Architecture, one of the things that I wanted to accomplish. From Southwestern College, I transferred to USC this fall to complete my degree. The chapter of my life in the Navy, I will be able to look back and be proud to say that I was part of something special and noble.

Low-Costs in Aviation Industry Essay Example | Topics and Well Written Essays - 750 words

Low-Costs in Aviation Industry - Essay Example The proliferation of low-cost carriers came into being after the 9/11 attacks that were directed towards the Americans. According to the Irish career boss, lowering the cost in the aviation industry will result to carriers accessing a pool of passengers that would be used to replace high-income passengers that would not be using air travel. According to him, low-cost flights would serve the needs of cost conscious passengers. These passengers are concerned with making saving or using the minimal amounts on travel expenses. Low-cost flight carriers target passengers who are keen on cost related issues.Managers have determined that price is the largest determinant that influences consumer decision-making processes. Therefore, it is the responsibility of the managers to ensure that their products and services are priced lowly. In the aviation industry, lowering flight charges would facilitate increased traffic for carriers. This will, in turn, lead to increased profitability for the org anization. In this context, managers are required to initiate measures that would ensure that despite the carrier having cheap services; it makes profits.For instance, some managers took advantage of the 9/11 attack to buy new air crafts, which enabled them to exercise low-cost activities (Dunn, 2009). Managers are concerned with incorporating innovative activities in their flights at a relatively low cost. Such innovations and features would attract customers to carriers.

Invertebrate Zoology, Research Box Paper Example | Topics and Well Written Essays - 1250 words

Invertebrate Zoology, Box - Research Paper Example The fluid was centrifuged to separate liquid portion from the cellular constituents, which include the coelomocytes. The foreign bodies introduced to it were the red blood cells of a rabbit. The effect of some heavy metals, which are a part of industrial waste, was to be studied by Canicatti and Grasso. The three heavy metals used were zinc, mercury and cadmium. It was noted that among these metals, only zinc had an effect on immune response system and it varied considerably with the concentration of zinc. Zinc concentration of 1 mm or higher greatly reduced the breakdown activity. This was true both for the liquid part and the cellular part of the coelomic fluid. In contrast to this, lower zinc concentration led to increased lytic activity. At a concentration of 4 mm of zinc, the agglutination of red blood cells was not affected at all by zinc. Only the lytic activity was being affected at this concentration. The cellular portion always dominates in terms of contributing in the immu ne system when compared to the liquid portion. The contribution of liquid portion increased at a concentration of 0.25 mm zinc, but still remains below that of the cellular portion. The immune system is most responsive at 0.5 mm concentration of zinc. The immune response drastically decreases above 0.5 mm of zinc concentration. Table of Contents Summary of Findings 2 Abstract 4 INTRODUCTION 5 BASIS OF HYPOTHESIS 5 RESEARCH 5 METHODOLOGY 5 DATA COLLECTION 6 ORGANISMS COLLECTION 6 DESIGN 7 FUNDING 7 SIGNIFICANCE & CONCLUSION 8 REFERENCES 9 Abstract This paper formulates a hypothesis on how further research regarding the above experiment. Using the same scientific method the paper gives a short brief on how to formulate the project, collect data and organisms along with the design and funding of the project. Furthermore significance of the project along with the initially conclusion has been outlined. Keywords: Hypothesis, design, significance INTRODUCTION The findings of the Canicatti and Grasso (1988) were not conclusive. They left many questions unanswered. It left a big space for further research in this topic. Some of the questions which arise after the findings are: Would the same effects be observed if these tests were conducted on intact animals? Do organic pollutants have a similar effect on immune response system? Among the metals tested, why was zinc the only one which had an effect on the immune response system? Does zinc also have effects on the immune system of other animals? BASIS OF HYPOTHESIS I hypothesize that zinc would have a similar effect on the immune response system of other animals too. My basis of this hypothesis is that the immune system of all animals works in almost similar ways. Foreign bodies entering the territory of the body are attached by cells within the body and broken down, or are encapsulated and destroyed (Shankar & Prasad, 1998). This way their harmful effects are nullified. RESEARCH Before getting involved in the experime ntal procedure, it is important to further research the topic. To get background knowledge of the topic, numerous research articles have to be read related to this topic. From the work already done, it is established that zinc does have an effect on the immune response system of animals (Prasad 2008). Is the effect same for every animal is the question that needs to be answered. METHODOLOGY A research project has to be formulated for this study. The tests can be

Nike's Dilemma Case Study Example | Topics and Well Written Essays - 250 words

Nike's Dilemma - Case Study Example The on-going recession poses a serious threat to expansion of sports businesses. The only option left is to increase their advertising and improving the quality of the service they give to their customers. Titleist and other competing companies dealing with golf products could have taken advantage of this by raising promotions targeting clubs currently buying from Nike. As quoted on the Wall Street journal, â€Å"in 2009, sales of clubs and other support tools fell in by 11.9 %, which is three quarters of total golf sales Bustillo† (web). However, two other Nike golfers won two crucial matches in the same year helping Nike to regain the lost credibility. The drop in the golf sales and the recessionary period may hinder Nike to venture into new golf products, but this is advisable. Nike needs to work hard in rebranding Woods. This is one of the best ways of securing sales in golfing market since Woods is still influential despite the presently tainted image. The idea of introduction of new golf balls, t-shirts, and shoes that do not bear the old names that Woods used. They â€Å"Have you learnt anything?† Commercials by Nike helped in gathering people’s views on the scandal after engaging them to respond. Nike was supporting Woods to rejoin his family and achieve both corporate and personal penance. This approach by Nike was not much of a help since the companies sales still went down. According to National Golf Foundation, there is a decrease in golf sports. Since 2000, the number of those involved in this sport fell from 26 million to 30 million. Additionally, the persons who played this sport for 25 times a year fell to 4.6 million in 2005 from 6.9 million in 2000 (Vitello