Evidence Destruction Official Response to the September 11th Attack Officials' handling of the evidence of the September 11th attack has followed a clear pattern. The physical evidence most important to forensic analysis of the crime was destroyed or removed from the crime scene never to be seen again. Kai Kodutha Daivam - SIVAJI GANESAN - ( 1964 ) Kai Niraya Kaasu - NAGESH. Oru Pullanguzhal Aduppuppthugirathu - MOULI - ( 1983 ) Oru Santhippil. • • • A cargo cult is a belief system among members of a relatively undeveloped society in which adherents practice superstitious rituals hoping to bring modern goods supplied by a more technologically advanced society. These cults, in nature, were first described in in the wake of contact with advanced Western cultures. ![]() The name derives from the belief which began among Melanesians in the late 19th and early 20th centuries that various ritualistic acts such as the building of an airplane runway will result in the appearance of material wealth, particularly highly desirable Western goods (i.e., '), via Western airplanes. Cargo cults often develop during a combination of crises. Under conditions of social stress, such a movement may form under the leadership of a charismatic figure. This leader may have a ' (or 'myth-dream') of the future, often linked to an ancestral efficacy (') thought to be recoverable by a return to traditional morality. This leader may characterize the present state as a dismantling of the old social order, meaning that social hierarchy and ego boundaries have been broken down. Contact with colonizing groups brought about a considerable transformation in the way indigenous peoples of Melanesia have thought about other societies. Early theories of cargo cults began from the assumption that practitioners simply failed to understand technology, colonization, or capitalist reform; in this model, cargo cults are a misunderstanding of the systems involved in resource distribution, and an attempt to acquire such goods in the wake of interrupted trade. However, many of these practitioners actually focus on the importance of sustaining and creating new social relationships, with material relations being secondary. Since the late twentieth century, alternative theories have arisen. For example, some scholars, such as Kaplan and Lindstrom, focus on Europeans' characterization of these movements as a fascination with manufactured goods and what such a focus says about Western. Others point to the need to see each movement as reflecting a particularized historical context, even eschewing the term 'cargo cult' for them unless there is an attempt to elicit an exchange relationship from Europeans. Aiohow.org is not responsible for third party website content. The media files you download with aiohow.org must be for time shifting, personal, private, non commercial use only and remove the files after listening. Free mgr song download. It is illegal for you to distribute copyrighted files without permission. Contents • • • • • • • • • • • • • Causes, beliefs, and practices [ ] Cargo cults are marked by a number of common characteristics, including a 'myth-dream' that is a synthesis of indigenous and foreign elements; the expectation of help from the ancestors; charismatic leaders; and lastly, belief in the appearance of an abundance of goods. The indigenous societies of Melanesia were typically characterized by a ' political system in which individuals gained prestige through gift exchanges. The more wealth a man could distribute, the more people in his debt, and the greater his renown. Those who were unable to reciprocate were identified as 'rubbish men'. Faced, through colonialism, with foreigners with a seemingly unending supply of goods for exchange, indigenous Melanesians experienced 'value dominance'. That is, they were dominated by others in terms of their own (not the foreign) value system; exchange with foreigners left them feeling like rubbish men. Since the modern manufacturing process is unknown to them, members, leaders, and of the cults maintain that the manufactured goods of the non-native culture have been created by spiritual means, such as through their deities and ancestors. These goods are intended for the local indigenous people, but the foreigners have unfairly gained control of these objects through malice or mistake. Thus, a characteristic feature of cargo cults is the belief that spiritual agents will, at some future time, give much valuable cargo and desirable manufactured products to the cult members. Symbols associated with Christianity and modern Western society tend to be incorporated into their rituals; for example the use of cross-shaped grave markers.
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