Zeitschrift für Kunst- und Sozialwissenschaften

The Islamic ontology of monotheism as law in the Qur’an termed as Tawhid is formalized on the basis of the qur’anic verse (Qur’an 36:36) as a socio-scientific methodological worldview for deriving the model of moral inclusiveness in the study of science and society. Certain formal implications of the qur’anic ontological derivation are presented. The focus on the conceptual and applied objective of wellbeing is emphasized. Certain analytical derivations are made for the further study of the theme of the Tawhidi methodological worldview and its socio-scientific applications.

This study focuses on the extensive but unacknowledged influence of biblical Hebrew on Western languages, especially English. My contention that biblical Hebrew has contributed towards molding our language, enhancing it with added depth and merit was the motivating force to pursue this work and hopefully will constitute a creative contribution to diachronic linguistics. As a student of Hebrew and the Bible I sought to detect the more precise and earlier source for words, expressions, and phrases that, rooted in the Bible, encompass inspiring historical, ideological, and philosophical concepts. Attention is also given to historical factors that have accounted for the influence of Hebrew on the Greek language, on the Latin language of Roman rule and on the languages of lands of the Roman Empire before and after the dispersion of 70. My findings are mostly arranged in categories that span our speech, ranging from the mundane to the sublime, from which these excerpts are cited. The concluding section of the article browses selected interrelated vocabulary of the Western languages, and their correspondent biblical precedents. Several examples are chosen for this mini review.

Even though India has gained independence, the Scheduled Castes have been denied even the most basic rights from the historical context and contemporary reality. The Constitutional provisions and welfare policies support the advancement of the SC people to promote their development. In spite of many attempts by governments, the benefits of welfare policies and developmental policy are being used by urban SCs population. The fruits of welfare policies and developmental policy are not equally distributed among rural and urban SCs population in Tamil Nadu. The study attempts to make a brief analysis in the following manner; why are the benefits of welfare policies not reaching rural SCs? Why are rural SC people socially and economically at the bottom level to urban areas?

This paper presents movement patterns, issues and difficulties and approaches in South Asia dependent on an examination of late patterns. It initially gives a wide sketch of movement profiles in significant South Asian nations: Bangladesh, India, Nepal, Pakistan and Sri Lanka, There are some unmistakable attributes of relocation from these nations: high grouping of streams to the bay and center east nations; generally brief relocation streams; transcendence of semi-gifted and low-talented laborers in streams; casual and unpredictable status of a piece of the movement streams; and commonness of dealing with individuals and carrying of people. The paper next proceeds to examine the significant difficulties looked by the nations as far as administration of movement, insurance of transient specialists and expanding improvement advantages of relocation. The administration challenges identify with high, movement costs, wild enlistment acts of neglect, deficient institutional and administrative structure for organization of work relocation, absence of straightforward approaches and restricted participation among beginning and objective nations. The paper brings up the significant job of worldwide instruments and great practices for further developing current movement arrangements. The ends recognize the urgent job of India as the significant displacement movement travel country in the sub region for setting a decent practice model in creating far reaching and straightforward relocation strategies dependent on worldwide standards. The creator additionally features the extension for a sub regional way to deal with relocation strategy in South Asia through the SAARC system despite the fact that advancement up to now has been very restricted. The paper finishes up by presenting a defense for straightforward arrangements with full regard for rights and equivalent treatment of both public and unfamiliar specialists and with due thought to sex explicit concerns, and moving towards a comprehensive and straightforward relocation strategy which guarantees equivalent assurance for both public and unfamiliar laborers in accordance with global standards.

The Munda’s (Adibasi) are an aboriginal community of the Kingdom of Royal Bengal Tiger of the Sundarbans Mangrove ecological zone (the south-west costal region). The Munda’s are called ‘Sarna/Buno/the forest Man/Kuli/Horoko/the deprived Man/the neglected Tribe. They live surrounding the Sundarban’s Mangrove forest and depend on the ecology for their subsistence and livelihoods. During the British period, the Indigenous people travelled to Bangladesh about 220 years ago coming from Ranchi, the capital of Jharkhand (Bihar) and have been here ever since. The group is one of the Indian largest scheduled tribes. The Munda’s practice indigenous religion, distinctive culture and play. They are excellent in singing, dancing, drinking, working, catching fish/crab and shrimp collecting wood honey etc. They also believe in ghosts (Bhut) and spirits-both good and bad and call on them to either help someone who is sick or to do damage to another person. They also dedicate Hen for the rituals celebration for their God (Sing Bonga-The Sun) and spirituals power. They believe that, after death the soul come back at their home and save them different types of dangers from some bad souls and bad Tantriks. They follow their ancient process or their forefather’s direction. During the festivals, they serve rice wine ‘Haria /Tari’. They are addicted Rat’s meat, Snails, Crabs, Pigs, wild Cats, Civet and dead animals due to injuries. They speak in ‘Mundari/Nagri/Sadri’ which is mixture of Bengali, Hindi and Persian.