Virtualization Concept and History

Virtualization Concept and History Virtualization refers to a creation of software- based representation or a virtual resource that can apply on application, servers, desktop, operating system storage and network. It is used to reduce the expense while increasing the ability of businesses. The concept of virtualization is to provide an environment where multiple independent systems can run at the same time sharing a resource.(1) [ref: vmware.com] History of virtualization Virtualization is believed to have its origin, when IBM started to develop robust time sharing solution in late 1960s and early 1970s. The aim of IBM was to develop a robust time sharing solution which will increase efficiency among a group of users who share a common resource. It helped in dropping the cost of providing computing capability for each individual in an organization. market.(2)[Ref: docs.oracle] IBM worked on S/360 mainframe system design as a replacement to other system to maintain compatibility. On July 1, 1963 MIT introduced project MAC which stands for Mathematical and Computation. They were in need for new computer hardware capability for simultaneous user, since GE had a commitment towards a time sharing method MIT choose GE as their vendor. Bell Labs were also in need for similar system. In response to MIT and Bell Labs IBM designed CP-40 mainframe.CP-40 was not sold to customer and was used only in labs.CP-40 was later evolved into a commercial Main Frame to support virtualization called CP-67.CP-67 was referred to as CP/CMS where CP was the program in virtual machine and CMS stood for Console Monitor System. CMS was single operating system designed to be interactive. CP/CMS was released to public in 1968, but the stable version was released in 1972. Now VMware, Microsofts Hyper-V, Xen and KVM take up to 93% of the total market share in virtualization.(3)[Ref:everyth ingvm.com] Relevant for data centers: Virtualization technique is used in data centers for abstraction of physical hardware, create pools of logical resource consisting of CPUs, file storage, memory, and networking and offer those resources to users in virtual machines. There are various advantages of data center virtualization, some of them are heat reduction, cost reduction, easy backup, testing using snapshot (if a mistake is done it can be easily tested by backtracking the snapshots), vendor lock-in not required as the abstraction between hardware and software makes the virtual machine run on any hardware, and easier to migrate on cloud.(4)[Ref: techrepublic.com] Relevant for cloud computing: Virtualization is the basics for data sharing in cloud computing. It helps the guest user with tools required to execute their request and it helps the provider with giving the ability to house different guests with no additional cost. Virtual machines from the providers server to the users screen is one of the different various approaches developed to secure and ensure privacy of the cloud. Cloud computing can exist without virtualization but it will be inefficient and difficult as it enables rapid scaling of resources. It can be practical only if the backend is flexible and efficient.(5)[ref IEEE paper by Meryeme Alouane and Hana El Bakkali] Virtual Machine running in different servers and emulating hardware can create complexity in virtualization. There are security issues working for and against virtualization. If virtual servers are isolated it helps in reducing security issues although it may not be aware of each other guest system and an attack to the host may impact all the running virtual machine on that particular server. Until every company integrate virtualization into their existing IT framework, the standard of virtualization will not exist. Bibliography http://www.vmware.com/solutions/virtualization.html https://docs.oracle.com/cd/E26996_01/E18549/html/VMUSG1010.html http://www.everythingvm.com/content/history-virtualization http://www.techrepublic.com/blog/10-things/10-benefits-of-virtualization-in-the-data-center/ IEEE paper- Virtualization in Cloud Computing: existing solution and new approach by Meryeme Alouane and Hana El Bakkali. Published : 2016 2nd International Conference on Cloud Computing Technologies and Applications (CloudTech) http://ieeexplore.ieee.org/document/7847687/

The impact of Christian Religious Education

The context of studying religious in a society such as ours, Christian religious educations give me the opportunity to learn from religion (Christian religion) in an organized Manner.From my perspective, Christian religious education aims to support and develop my religious identity by giving me the opportunity to participate at Christian religious practices. Religious education like Christianity involves religious practices such as praying, caring for others, and dealing with the challenges of life.In these practices I see Christian religious education as an inspirational reality of God’s teaching; the only reliable tool that I rely on in the time of difficulties and challenges. The concepts of God, creation, redemption, or eternity are concepts that are difficult to understand unless with faith and the teaching of Christian religious education.From this standpoint, progress in Christian religious education refers to my participation at religious practices in a more proficien t way. The aim of this paper is to get a clear view on the significance of studying Christian Religious Education and its impact on me as an individual.Growing up as a KidAs a kid growing up I attended Catechism classes (first Holy Communion and Confirmation), as far as going to the seminary (Catholic seminary) after my graduation from high school. I attended catechism classes and was taught the Catholic doctrines and other Christian beliefs.Therefore, Christian religious education has impacted my life and my personal growth. Consequently, learning through religious education enables me to:Develop my knowledge and deepen my understanding of the Christian faith, especially my Catholic faith and other Christian beliefs. It helps me understand the relevance of the Catholic faith and the meaning of life. It fosters the values, attitudes and practices which are well-suited with my faith as Christian. Christian religious education develops my skills of reflection, critical thinking, and h ow to act in accordance when making moral decisions. It nurtures my prayer life as an individual.It helps me understand and appreciate significant aspects of other Christian traditions such as observing lent, the practice of station of the cross and advent season. The observance of all of these makes a positive difference to my Christian life and put my beliefs and values into action.The Influence of Christian Religion Education on meThe impact of Christian religious education on me is that it transfers Christian moral values and norms to me as person or individual growing up to become responsible and appreciating myself and others. It teaches me the actual duty of a Christian and acquaints me with religious practices and obedience to authorities in the neighborhood, homes, state and in the universal society.Christian religious education helps me to develop the knowledge and understanding of Christianity and especially, the catholic doctrine. Christian religious education specially the catholic doctrine have taught me some religious norms and it values and has encouraged me to learn from various religious beliefs, values and culture while at the same time, focusing my own beliefs regarding my religion.My study at the seminary and catechism classes has also help me to be mature personally and socially as well as refining my judgments and decisions on religious, moral and social issues, preparing me for life in a secular society.During my time in primary school I can clearly recall that Christian religious education in the context of catholic religious teachings popularly known as â€Å"doctrine† in catholic schools was a compulsory subject for us. It was mandatory subject, not an optional one.In fact anyone who could not pass doctrine in St. Francis high school (Pleebo, Maryland County) is assumed not to be able to do well or pass other subjects. As the result, Christian religious education gave me a stronger sense of my identity and it made me to know m y place in the world that I live in through Christian religious and ethical teaching.Christian Religious education guides me through my spiritual journey. It motives me and helps me been focus on my spiritual life. If I don’t understand what I am implementing in my life, then I will end up losing focus in my Christian activities.Christian Religious education aids me in instructing me how to understand the existence of God and how to obey his commands. Christian Religious education assists me in keeping me from doing the wrong things and repeating the same mistakes over and over again.It instructs me to obey authorities and follow the teaching of the scriptures, so that I may teach the little one or my own kids the ways of life of my religion (Christian) and how to follow it teachings. Encourages me to look more into what I accept as true and reflect on that spiritual knowledge. It helps me understand the Word of God as expressed in the Christian scriptures and especially the teachings of the Catholic Church. And considering how situations can affect the way that I understand things in my lives and the world around me. Reflecting on the Catholic beliefs that my life has meaning, therefore, the essence of Christian religious education is to help me to value the teachings of the scriptures and that which God reveals in our lives.It helps me recognize such knowledge and understand issues which are never fully realized except in actual relationships with the scripture (God) or teaching of Christian religion education. It helps me truly develop and  engage common issues in concrete actions.Why Christian Religion Education Matters to me?Christian Religious education makes a distinctive contribution to my well-being. It promotes my moral, social and above all my spiritual, development. It prepares me for societal challenges and future responsibilities. Religion and beliefs inform our values and are reflected in what we say and how we behave. Christian Religio us education try to explain or give meaning to challenging questions about the ultimate meaning and purpose of life, beliefs about God, and the nature of reality, issues of right and wrong and what it means to be human. It develops my knowledge and understanding of the nature of religion and belief including Christianity, and other principal religious issues, such as the TRINITY, (three persons in one God).God the FATHER, God the SON and God the HOLY SPIRIT, philosophy that are difficult to understand. Christian religious education offers me the opportunities for personal reflection and spiritual development. It enhances my awareness and understanding of Christianity and beliefs, teachings and practices. Christian religious education had impacted my life, to be more precise, it helps me to understand issues of faith and the existence of God. There are things I cannot do because of my beliefs and faith.I cannot take away human life, because I have value for other and the life of peop le. I cannot encourage abortion or homosexual arts.Taking away other life is murder, murder is a crime. Christian religious education, specially my doctrine (catholic doctrines) forbids that. And Christian religious educations help enhance and foster my beliefs. Therefore, my value of God is deepening.Christian religious education today is vital. As the issue of extremism emerges, I begun to wonder how these people lost their moral direction and they have turn against society in the name of religion. One might want to look to their religion as one aspect of what shaped their thinking.Instead of judge them; I extend forgiveness, because my religion (Christianity) teaches me how to forgive. After all, Christ said in the Bible â€Å"he who is without sin should cast the first stone.†Christian religious education is priceless. Christian religion offer open debate about all moral and ethical points of view. It is open to free debate, unlike other religions which forbids open discu ssion of some critical issues.In order to combat ignorance, Christian religious educations enlighten my mind. It causes me to act as detects by the scripture or my doctrine.The reason a society falls is its lack of morality. Christian religious education taught me about morality, ethics and to love others, even if they don’t act very loving toward me.The skills, understanding and knowledge acquired from Christian religious education during my seminary and catechism class’s days, couple with my Christian ethics class at AMEU is very necessary. They help to broaden my knowledge and positively sharp my thinking to be mature in my attitudes.Christian religious educations help me to be open minded, value for others and self understanding. Experiencing self-assurance about my own beliefs and identity and increasing my perception of my religious, moral and spiritual ideas.ConclusionIn conclusion to this paper, I will say Christian religious education from all angle and from a ll area of society has shown without any doubt its significance on me as individual and society cannot be ignored.Christian Religious Education has prove to make available openings for spiritual expansion in the course of helping me to think about and act in response to questions of meaning and function in life, and questions about the s existence of God and morals in human society; to consider and react to  critical issues especially issues of morality and real challenges of life.This has helped me to make clear and knowledgeable decision on religious and moral issues. Our society today is face with many moral issues, such as same sex marriage know as gay marriage and the issue of abortion. Christian religious education has helped to develop my sense of character and belonging, preparing me for life as individual in society.It gives me consciousness and understanding of my beliefs, including practices and values of Christianity. Christian Religious Education is a tool that streng then my ethical attitude and values, including choices and behavior and my believed toward abortion, drugs and homosexuality.

Context of Islam and Buddhist Fundamentalism Essay

At its most basic aspect fundamentalism implies attention to the religious fundamentals. According to Martin Marty, groups who feel themselves to be at risk in society return to certain sacred fundamentals as a method for both staving off the attacks of modernity and for reclaiming their own place in a sacred history. Modernity, in this sense, is to be understood in the following context. First, it is to be seen as characterized by the rationalization of authority, and the replacement of a large number of traditional, religious, familial, and ethnic political authorities by a single, secular, national political authority. Second, it is to be seen as involving the differentiation of new political functions and the development of specialized structure for the performance of these functions and third, it is to be seen as the development of increased participation in politics throughout society. Modernity, in this sense, requires the development of a pluralistic society that enables the development of positive identities as opposed to identities understood within the context of marginalized groups or communities. Within a modernist worldview, fundamentalism is thereby seen as a form of ideology, which refuses the consideration of other perspectives. In relation to this, Marty contends, â€Å"people in such cultures [fundamentalist cultures] were threatened by the erosion or assault of what they considered to be ‘modern’† (276). In addition to this, he further states that such cultures thereby use fundamentalist tenets, as â€Å"instruments and weapons for reactivity where†¦the real or presumed foundational elements of belief and practice, story and law† are utilized in order to enable the â€Å"selective retrieval of the past† (Marty 277). If such is the case, fundamentalism may thereby be characterized with a certain form of â€Å"conviction in the world of ‘postmodern relativism’† (Marty 377). However, such a conviction is generally misconstrued as enabling the development of an irrational actor and hence the performance of irrational actions. The practice of fundamentalism has generally been associated with religion hence one is presented with the various forms of religious fundamentalisms such as Catholic fundamentalism, Islam fundamentalism and Buddhist fundamentalism to name a few. As was noted above, such religious groups focus on the fundamental philosophical assumptions of their religion which allows the selective retrieval of a real or presumed history which becomes the basis for fundamentalists’ actions. Due to this, it is generally assumed that fundamentalists are privy to the commitment of irrational actions. From the onset, it is important to note that such an assumption is based upon a misleading conception of the fundamentalist movement. Furthermore, it is important to note that such a conception of fundamentalism is based on an understanding of fundamentalism based on its function. In line with this, the task of this paper is two-fold. First, it aims to discuss the practice of fundamentalism within Islam and Buddhism and second, it aims to consider the effects of these practices on the rights of the minority members of such groups. In order to be more specific, the paper will focus on the philosophical assumptions of such movements and how these assumptions determine and affect the rights of the minority members of such groups specifically that of women. As I reckon, an understanding of fundamentalism necessitates an understanding of it content since it is only through the analysis of fundamentalism’s content that one may be able to present an accurate depiction of the inherent power of the ideas within the movement as well as the relevance of the political actors’ normative commitments. Such an understanding of fundamentalism does not necessarily replace the functional purpose of the ideas within the movement. However, in relation to this, I would like to contend that such an understanding of the movement, which necessitates the separation of the function and meaning, fails to comprehend the dichotomy of meaning and function thereby failing to consider the correlation of meaning and function. Such a failure, on the other hand, leads to the delineation of fundamentalism as form of ideology as opposed to a form of political philosophy. This is evident if one considers Marty and Appleby’s understanding of fundamentalism. According to Marty and Appleby, the general characteristic of fundamentalism presents the aforementioned movement as â€Å"reflecting upon the evocative and defining power of the sacred [in an attempt] to harness this power for†¦a variety of political, social and religious ends† (qtd in Henston 131). In this sense, fundamentalism may be understood as seeking to â€Å"reconsecrate the world† (Henston 131). In relation to this Heston claims that Marty and Appleby considers fundamentalism as offering a specific â€Å"reading of certain texts of the history [a particular] religion and peoples†¦hence fundamentalism appeals frequently†¦on sacred space that provides a concrete focus† (131). Such a depiction of fundamentalism with the emphasis on its religious character as well as its aim of reconsecration fails to consider that fundamentalism is characterized by the need for belonging or for security. Within Islam, it is generally assumed that the most common manifestation of fundamentalism can be seen in the position of the female within society’s hierarchy of power. Holsdon and Rozario note that â€Å"Islam is necessarily more patriarchal or more oppressive to women than other religions† (331). The reason for this can be traced to the status given to the female by a literal interpretation of the Qur’an and the Shari’a. Mohammad, himself, describes Islam as â€Å"a religion of right-doing, right-thinking, and right-speaking founded on divine love, universal charity, and the equality of man in the sight of the Lord† (qtd in Syed 157). A literal interpretation of this passage excludes the female from the treatment of equality. Moghissi states, Regardless of the interpretation of the Qur’an and the Shari’a, if the Qur’anic instructions are taken literally, Islamic individuals or societies cannot favor equal rights for women in the family or in certain areas of social life †¦ If the principles of the Shari’a are to be maintained †¦ women cannot enjoy equality before the law and in the law. (140–1) The two most prominent examples of these in Islam can be seen in the allowance of polygamy as well as the requirement that women should be concealed and secluded. One might note that such conditions may be considered as fostering inequality within Islam religions as it places the female in a subordinate position to the male however, it has also been argued that these do not necessarily lead to inequality within Islam. Agosin argues that such an assumption [that the conditions set within both the Qur’an and the Shari’a leads to female inequality] may be seen as a result of a patriarchal society’s misrepresentation of religion and culture (236). The function of this misrepresentation is to maintain women in a position that best serves patriarchal priorities. It is important to contextualize such a claim within the basic assumption of Islam’s religious philosophy. The teachings of Islam are concentrated on the notions of faith and duty. The term Islam itself is equivalent to the concept of submission in the English language. Islam may thereby be seen as the religion of submission wherein one submits to the will of Allah as it is stated in the Qur’an. The problem is thereby presented when one considers the contradictory accounts regarding the treatment of the female as it is presented in the aforementioned text. There are accounts which recognize the equality of both members of the sexes as well as accounts which places the female as a subordinate to the male. If such is the case, it cannot be argued that autonomy may not be granted to the female since a literal interpretation of the aforementioned texts allows instances of freedom on the side of the female. This, however, does not change the fact that Islam operates under the assumption of separate roles and spheres of activities for both men and women. As opposed to Islam, the practice of fundamentalism may be seen in Buddhist religions in different forms depending on the form of Buddhism practiced by a particular group. In the same way that Islam adheres to a certain form of separate-spheres ideology between men and women, Buddhism controls the female as a result of her dangerous sexuality which is considered as potentially dangerous to men. In order to deal with such a problem, marriages are arranged for women at a young age in order to ensure their chastity. According to the traditional doctrine, embraced in Theravada movements, every woman must bear three kinds of subordination. The first is â€Å"to her father when she is young, to her husband while she married, and to her son when she old† (qtd in Paul 53). Such a doctrine is enforced in reality is punished with certain sanctions. A woman who fails to conform to this approved role is stigmatized and devalued within society. The similarity between Islam and Buddhism fundamentalist movements can traced to the value that they place upon the female subject. This value however prevents the female’s attainment of autonomy as a result of her assumed natural subordination to the male. The effects of fundamentalism within these movements may thereby be seen as hindering and in fact enabling the subordination of the female. Works Cited Abu-Nimer, M. â€Å"A Framework for Non-violence and Peacebuilding in Islam. † Journal of Law and Religion 15. 2 (2001): 217-265. Agosin, Marjorie. Women, Gender, and Human Rights: A Global Perspective. London: Rutgers, 2001. Hilsdon, Anne and Santi Rozario. â€Å"Special Issue on Islam, Gender, and Human Rights. † Women’s Studies International Forum 29 (2006): 331-338. Henston, A. â€Å"Crusades and Jihads: A Long-Run Economic Perspective. † Annals of the American Academy of Political and Social Sciences 588 (2003): 112-135. Marty, M. â€Å"The Future of World Fundamentalism. † Proceedings of the American Philosophical Society 142. 3 (1998): 367-77. Paul, Diane. Women in Buddhism: images of the Feminine in Mahayana Tradition. Syed, Ameer. The Spirit of Islam Or the Life and Teachings of Mohammad: Or the Life and Teachings of Mohammed. Np: Gorgias Press, 2002.

The Reasons Behind Polices Inability To Catch Jack The...

The Reasons Behind Polices Inability To Catch Jack The Ripper Jack The Ripper was never caught, and his identity remains a mystery to this day. The police were unable to catch Jack The Ripper and solve the mystery of the Whit Chapel murders because of several reasons. The first reason is the police themselves. In London, there were two police forces. The Metropolitan police and the City Of London police. The murders took place in both of the jurisdictions. The police forces each had separate investigations going on and they did not share evidence or information with each other. This hampered their investigations because a vital clue being held by one police force may have linked in with evidence†¦show more content†¦Vital clues that could have led to the capture of Jack The Ripper were overlooked. The CID, who were set up to investigate crimes like this, had only just been set up. They had very little experience of dealing with a serial killer, as this was the first one in the whole country. Because of this they did not know how to deal with the murders and how to catch Jack The Ripper and made mistakes that led to his escape. The police tried using undercover officers as bait. However, because there were no women on the force, men dressed up like women but this failed completely as the disguises were very poor. The police interviewed many witnesses over and over again. Many of these were hoaxes and the police wasted valuable time in doing this. The police also tried training bloodhounds in following the scent of Jack The Ripper, however this idea was soon abandoned as the dogs would not have been able to follow just one scent in an area that was full of different smells. The police also printed all the letters that were sent to them. This would have led to a widespread panic and would have made it harder to keep the murders undercover. They also took no heed to the warnings sent in the letters about the next victim, which led the killer being able to kill easily again. The note written on the wall was