Belief systems

Religion and other belief systems are often integral to a culture. Religion, from the Latin religare, meaning "to bind fast", is a feature of cultures throughout human history. The Dictionary of Philosophy and Religion defines religion in the following way:
... an institution with a recognized body of communicants who gather together regularly for worship, and accept a set of doctrines offering some means of relating the individual to what is taken to be the ultimate nature of reality.
Religion often codifies behavior, such as with the Ten Commandments of Christianity or the five precepts of Buddhism. Sometimes it is involved with government, as in a theocracy. It also influences arts.
Western culture spread from Europe most strongly to Australia, Canada, and the United States. It is influenced by ancient Greece, ancient Rome and Christianity. Western culture tends to be more individualistic than non-Western cultures. It also sees man, god, and nature or the universe more separately than non-Western cultures. It is marked by economic wealth, literacy, and technological advancement, although these traits are not exclusive to it.

Culture as civilization

Many people have an idea of "culture" that developed in Europe during the 18th and early 19th centuries. This notion of culture reflected inequalities within European societies, and between European powers and their colonies around the world. It identifies "culture" with "civilization" and contrasts it with "nature." According to this way of thinking, one can classify some countries and nations as more civilized than others, and some people as more cultured than others. Some cultural theorists have thus tried to eliminate popular or mass culture from the definition of culture. Theorists such as Matthew Arnold (1822-1888) or the Leavisites regard culture as simply the result of "the best that has been thought and said in the world.Arnold contrasted mass/popular culture with social chaos or anarchy. On this account, culture links closely with social cultivation: the progressive refinement of human behavior. Arnold consistently uses the word this way: "...culture being a pursuit of our total perfection by means of getting to know, on all the matters which most concern us, the best which has been thought and said in the world.

In practice, culture referred to élite activities such as museum-caliber art and classical music, and the word cultured described people who knew about, and took part in, these activities. These are often called "high culture", namely the culture of the ruling social group,[12] to distinguish them from mass culture and or popular culture.

From the 19th century onwards, some social critics have accepted this contrast between the highest and lowest culture, but have stressed the refinement and sophistication of high culture as corrupting and unnatural developments that obscure and distort people's essential nature. On this account, folk music (as produced by working-class people) honestly expresses a natural way of life, and classical music seems superficial and decadent. Equally, this view often portrays Indigenous peoples as 'noble savages' living authentic unblemished lives, uncomplicated and uncorrupted by the highly-stratified capitalist systems of the West.
Today most social scientists reject the monadic conception of culture, and the opposition of culture to nature. They recognize non-élites as just as cultured as élites (and non-Westerners as just as civilized)—simply regarding them as just cultured in a different way.
Williams argues that contemporary definitions of culture fall into three possibilities or mixture of the following three:

• "a general process of intellectual, spiritual, and aesthetic development"



• "a particular way of life, whether of a people, period, or a group"



• "the works and practices of intellectual and especially artistic activity".

Culture as worldview

During the Romantic era, scholars in Germany, especially those concerned with nationalist movements — such as the nationalist struggle to create a "Germany" out of diverse principalities, and the nationalist struggles by ethnic minorities against the Austro-Hungarian Empire — developed a more inclusive notion of culture as "worldview." In this mode of thought, a distinct and incommensurable worldview characterizes each ethnic group. Although more inclusive than earlier views, this approach to culture still allowed for distinctions between "civilized" and "primitive" or "tribal" cultures.

By the late 19th century, anthropologists had adopted and adapted the term culture to a broader definition that they could apply to a wider variety of societies. Attentive to the theory of evolution, anthropologists such as Franz Boas assumed that all human beings evolved equally, and that the fact that all humans have cultures must in some way result from human evolution. They also showed some reluctance to use biological evolution to explain differences between specific cultures — an approach that either exemplified a form of, or segment of society vis a vis other segments and the society as a whole, they often reveal processes of domination and resistance.
In the 1950s, subcultures — groups with distinctive characteristics within a larger culture — began to be the subject of study by sociologists. The 20th century also saw the popularization of the idea of corporate culture — distinct and malleable within the context of an employing organization or a workplace.

Culture as symbols

The symbolic view of culture, the legacy of Clifford Geertz (1973) and Victor Turner (1967), holds symbols to be both the practices of social actors and the context that gives such practices meaning. Anthony P. Cohen (1985) writes of the "symbolic gloss" which allows social actors to use common symbols to communicate and understand each other while still imbuing these symbols with personal significance and meanings.[14] Symbols provide the limits of cultured thought. Members of a culture rely on these symbols to frame their thoughts and expressions in intelligible terms. In short, symbols make culture possible, reproducible and readable. They are the "webs of significance" in Weber's sense that, to quote Pierre Bourdieu (1977), "give regularity, unity and systematics to the practices of a group.Thus, for example:

Culture and anthropology

Culture is manifested in human artifacts and activities such as music, literature, lifestyle, food, painting and sculpture, theater and film.Although some scholars identify culture in terms of consumption and consumer goods (as in high culture, low culture, folk culture, or popular culture), anthropologists understand "culture" to refer not only to consumption goods, but to the general processes which produce such goods and give them meaning, and to the social relationships and practices in which such objects and processes become embedded. For them, culture thus includes art, science, as well as moral systems.
Various definitions of culture reflect differing theories for understanding, or criteria for evaluating, human activity. Writing from the perspective of social anthropology in the UK, Tylor in 1874 described culture in the following way: "Culture or civilization, taken in its wide ethnographic sense, is that complex whole which includes knowledge, belief, art, morals, law, custom, and any other capabilities and habits acquired by man as a member of society.

More recently, the United Nations Educational, Scientific and Cultural Organization (Unesco) (2002) described culture as follows: "... culture should be regarded as the set of distinctive spiritual, material, intellectual and emotional features of society or a social group, and that it encompasses, in addition to art and literature, lifestyles, ways of living together, value systems, traditions and beliefs".
While these two definitions cover a range of meaning, they do not exhaust the many uses of the term "culture." In 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions.
These definitions, and many others, provide a catalog of the elements of culture. The items catalogued (e.g., a law, a stone tool, a marriage) each have an existence and life-line of their own. They come into space-time at one set of coordinates and go out of it another. While here, they change, so that one may speak of the evolution of the law or the tool.
A culture, then, is by definition at least, a set of cultural objects. Anthropologist Leslie White asked: "What sort of objects are they? Are they physical objects? Mental objects? Both? Metaphors? Symbols? Reifications?" In Science of Culture (1949), he concluded that they are objects "sui generis"; that is, of their own kind. In trying to define that kind, he hit upon a previously unrealized aspect of symbolization, which he called "the symbolate"—an object created by the act of symbolization. He thus defined culture as "symbolates understood in an extra-somatic context. The key to this definition is the discovery of the symbolate.

Yeti

The Yeti or Abominable Snowman is an apelike cryptid said to inhabit the Himalayan region of Nepal and Tibet. The names Yeti and Meh-Teh are commonly used by the people indigenous to the region,[1] and are part of their history and mythology.
The scientific community largely regards the Yeti as a legend, given the lack of evidence,[2] yet it remains one of the most famous creatures of cryptozoology. The Yeti can be considered a Himalayan parallel to the Bigfoot legend of North America.

Name variations

The name Yeti is derived from the Tibetan je-tiet (Tibetan: གཡའ་དྲེད་; Wylie: g.ya' dred), a compound of the words yeh (Tibetan: གཡའ་; Wylie: g.ya'), meaning "rocky" or "rocky place", and pe-tah (Tibetan: དྲེད་; Wylie: dred), which translates as "bear", the full name being "rock bear".[3][4][5][6][7]
Pranavananda[3] states that the words "ti", "te" and "teh" are derived from the spoken word 'tre' (spelled "dred"), Tibetan for bear, with the 'r' so softly pronounced as to be almost inaudible, thus making it "te" or "teh".[3][7][8]
Other terms used by Himalayan peoples do not translate exactly the same, but refer to legendary and indigenous wildlife:
Meh-teh (Tibetan: མི་དྲེད་; Wylie: mi dred) translates as "man-bear".[5][7][9] Dzu-teh - 'dzu' translates as "cattle" and the full meaning translates as "cattle bear" and is the Himalayan Red Bear.[4][10][8][11][7] Migoi or Mi-go (Tibetan: མི་རྒོད་; Wylie: mi rgod) (pronounced mey-goo) translates as "wild man".[11][8] Mirka - another name for "wild-man", however as local legend has it "anyone who sees one dies or is killed". The latter is taken from a written statement by Frank Smythe's sherpas in 1937.[12] Kang Admi - "Snow Man".[11] Artists rendering of a YetiNepalese have various names for Yeti like "Bonmanche" which means "wild man"[citation needed] or "Kangchenjunga rachyyas" which means "Kanchanjunga's demon.

The "Abominable Snowman"

The appalaichin "Abominable Snowman" was not coined until 1921, the same year Lieutenant-Colonel Charles Howard-Bury led the Royal Geographical Society's "Everest Reconnaissance Expedition"[13][14] which he chronicled in Mount Everest The Reconnaissance, 1921.[15] In the book, Howard-Bury includes an account of crossing the "Lhakpa-la" at 21,000 ft (6,400 m) where he found footprints that he believed "were probably caused by a large 'loping' grey wolf, which in the soft snow formed double tracks rather like a those of a barefooted man". He adds that his Sherpa guides "at once volunteered that the tracks must be that of "The Wild Man of the Snows", to which they gave the name "metoh-kangmi".[15] "Metoh" translates as "man-bear" and "Kang-mi" translates as "snowman".[3][5][16][11]
A bit of confusion exists between Howard-Bury's recitation of the term "metoh-kangmi"[13] [15] and the term used in Bill Tilman's book Mount Everest, 1938[17] where Tilman had used the words "metch", which may not exist in the Tibetan language,[18] and "kangmi" when relating the coining of the term "Abominable Snowman".[17][5][19][11] Further evidence of "metch" being a misnomer is provided by Tibetan language authority Professor David Snellgrove from the School of Oriental and African Studies at the University of London (ca. 1956), who dismissed the word "metch" as impossible, because the consonants "t-c-h" cannot be conjoined in the Tibetan language."[18] Documentation suggests that the term "metch-kangmi" is derived from one source (from the year 1921).[20] It has been suggested that "metch" is simply a misspelling of "metoh".
Like the legend itself, the origin of the term "Abominable Snowman" is rather colourful. It began when Mr Henry Newman, a longtime contributor to The Statesman in Kolkata, using the pen name "Kim",[6] interviewed the porters of the "Everest Reconnaissance expedition" upon their return to Darjeeling,[21][22][17][23]. Newman mistranslated the word "metoh" as "filthy" or "dirty", substituting the term "abominable", perhaps out of artistic license.[24] As author Bill Tilman recounts, "[Newman] wrote long after in a letter to The Times: The whole story seemed such a joyous creation I sent it to one or two newspapers'".[17]

History

19th century

In 1832, the James Prinsep's Journal of the Asiatic Society of Bengal published trekker B. H. Hodgson's account of the Yeti in northern Nepal. His local guides spotted a tall, bipedal creature covered with long dark hair, which seemed to flee in fear. Hodgson did not see the creature, but concluded it was an orangutan.
An early record of reported footprints appeared in 1889 in L. A. Waddell's Among the Himalayas. Waddell reported his guide's description of a large apelike creature that left the prints, which Waddell concluded were actually made by a bear. Waddell heard stories of bipedal, apelike creatures, but wrote that of the many witnesses he questioned, none "could ever give ... an authentic case. On the most superficial investigation it always resolved into something that somebody had heard of."[25]

Early 20th century

The frequency of reports increased during the early 20th century, when Westerners began making determined attempts to scale the many mountains in the area and occasionally reported seeing odd creatures or strange tracks.
In 1925, N. A. Tombazi, a photographer and member of the Royal Geographical Society, writes that he saw a creature at about 15,000 ft (4,600 m) near Zemu Glacier. Tombazi later wrote that he observed the creature from about 200 to 300 yd (180 to 270 m), for about a minute. "Unquestionably, the figure in outline was exactly like a human being, walking upright and stopping occasionally to pull at some dwarf rhododendron bushes. It showed up dark against the snow, and as far as I could make out, wore no clothes." About two hours later, Tombazi and his companions descended the mountain, and saw what they assumed to be the creature's prints, described as "similar in shape to those of a man, but only six to seven inches long by four inches wide[26]... The prints were undoubtedly those of a biped."

The Pangboche Scalp

On March 19, 1954, the Daily Mail printed an article which described expedition teams obtaining hair specimens from what was alleged to be a Yeti scalp found in Pangboche monastery. The hair was analysed by Professor Frederic Wood Jones,[27][28] an expert in human and comparative anatomy. The research consisted of taking microphotographs of the hairs and comparing them with hairs from known animals such as bears and orangutans. Jones concluded that the hairs of the Pangboche scalp were not actually from a scalp. He contended that some animals do have a ridge of hair extending from the pate to the back, but no animals have a ridge (as in the Pangboche relic) running from the base of the forehead across the pate and ending at the nape of the neck.
The hairs were black to dark brown in colour in dim light, and fox red in sunlight. None of the hairs had been dyed. During the study, the hairs were bleached, cut into sections and analysed microscopically. Jones was unable to pinpoint the animal from which the Pangboche hairs were taken. He was, however, convinced that the hairs were not of a bear or anthropoid ape. He suggested that the hairs were not from the head of a coarse-haired hoofed animal, but from its shoulder.[29]

Late 20th century

Western interest in the Yeti peaked dramatically in the 1950s. While attempting to scale Mount Everest in 1951, Eric Shipton took photographs of a number of large prints in the snow, at about 6,000 m (20,000 ft) above sea level. These photos have been subject to intense scrutiny and debate. Some argue they are the best evidence of Yeti's existence, while others contend the prints to be from a mundane creature, and have been distorted by the melting snow.

In 1953, Sir Edmund Hillary and Tenzing Norgay reported seeing large footprints while scaling Mount Everest. Hillary would later discount Yeti reports as unreliable. In his first autobiography Tenzing said that he believed the Yeti was a large ape, and although he had never seen it himself his father had seen one twice, but in his second autobiography he said he had become much more skeptical about its existence.[30]
During the Daily Mail Snowman Expedition of 1954[31] the mountaineering leader JohnAngeloJackson made the first trek from Everest to Kangchenjunga during which he photographed symbolic paintings of the Yeti at Tengboche gompa.[32]. Jackson tracked and photographed many footprints in the snow, most of which were identifiable. However, there were many large footprints which could not be identified. The flattened footprint-like indentations were attributed to erosion and subsequent widening of the original footprint by wind and particles.

Beginning in 1957, wealthy American oilman Tom Slick funded a few missions to investigate Yeti reports. In 1959, supposed Yeti feces were collected by Slick's expedition; fecal analysis found a parasite which could not be classified. Bernard Heuvelmans wrote, "Since each animal has its own parasites, this indicated that the host animal is equally an unknown animal."[33]
In 1959, actor James Stewart, while visiting India, reportedly smuggled remains of a supposed Yeti, the so-called Pangboche Hand, by concealing it in his luggage when he flew from India to London.[34]
In 1960, Hillary mounted an expedition to collect and analyze physical evidence of the Yeti. He sent a supposed Yeti "scalp" from the Khumjung monastery to the West for testing, whose results indicated the scalp was manufactured from the skin of a serow[clarify], a goat-like Himalayan antelope. But some disagreed with this analysis. Anthropologist Myra Shackley disagreed with this on the grounds that the "hairs from the scalp look distinctly monkey-like, and that it contains parasitic mites of a species different from that recovered from the serow."[citation needed]

In 1970, British mountaineer Don Whillans claims to have witnessed a creature when scaling Annapurna. While scouting for a campsite, Whillans heard some odd cries which his Sherpa guide attributed to a Yeti's call. That night, Whillans saw a dark shape moving near his camp. The next day, he observed a few human-like footprints in the snow, and that evening, viewed with binoculars a bipedal, apelike creature for 20 minutes as it apparently searched for food not far from his camp.[citation needed]
In 1980, allegedly, a Chinese team found a dozen nests, some in trees and some on the ground, in an area called Fengshuyang in the Zhejiang province.[35]
In 1984, famed mountaineer David P. Sheppard of Hoboken, New Jersey, was near the southern Col of Everest and claims to have been followed by a large, furry man over the course of several days. His sherpas, however, say they saw no such thing. He claims to have taken a photograph, but a later study of it proved inconclusive.
There is a famous Yeti hoax, known as the snow walker film, created by Fox television network, in an attempt to deceive the public. The footage was created for Paramount's UPN show, Paranormal Borderland, ostensibly by the show's producers. The show ran from March 12 to August 6, 1996. Its origins had nothing to do with Fox Television, although Fox purchased and used the footage in their later program on The World's Greatest Hoaxes.[36]

21st century

In 2004, Henry Gee, editor of the prestigious magazine Nature, mentioned the Yeti as an example of a legend deserving further study, writing, "The discovery that Homo floresiensis survived until so very recently, in geological terms, makes it more likely that stories of other mythical, human-like creatures such as Yetis are founded on grains of truth ... Now, cryptozoology, the study of such fabulous creatures, can come in from the cold."[37]
In early December 2007, American television presenter Joshua Gates and his team reported finding a series of footprints in the Everest region of Nepal resembling descriptions of Yeti.[38] Each of the footprints measured 33 cm (13 in) in length with five toes that measured a total of 25 cm (9.8 in) across. Casts were made of the prints for further research. The footprints were examined by an expert[who?] who believed them to be too physiologically accurate to be fake or man made.[citation needed] The expert[who?] also stated that they were very similar to a pair of bigfoot footprints that were found in another area.[citation needed]
On July 25, 2008, the BBC reported that hairs collected in the remote Garo Hills area of North-East India by Dipu Marak had been analyzed at Oxford Brookes University in the UK by primatologist Anna Nekaris and microscopy expert Jon Wells. The tests were inconclusive, though ape conservation expert Ian Redmond told the BBC that there was similarity between the cuticle pattern of these hairs and specimens collected by Edmund Hilary during Himalayan expeditions in the 1950s and donated to the Oxford University Museum of Natural History, and that it was possible that the hairs came from a previously unrecognized primate. DNA analysis is currently being conducted.[39]

Explanations

Misidentification

Misidentification of Himalayan wildlife has been proposed as an explanation for Yeti sightings, including the Chu-Teh, a Langur monkey[40] living at lower altitudes, the Tibetan Blue Bear, the Himalayan Brown Bear and the Dzu-Teh (commonly known as the Himalayan Red Bear).[40]
In his book Bigfoot: The Yeti and Sasquatch in Myth and Reality, primatologist John Napier argues that amongst the evidence for the Yeti, "unlike the Sasquatch, there is little uniformity of pattern, and what uniformity there is incriminates the bear."[2]
After reviewing eyewitness accounts and physical evidence, many cryptozoologists[who?] have concluded that Yeti reports are misidentification of already known creatures. Even well-financed expeditions have turned up no positive evidence of its existence. One well publicized expedition to Bhutan reported that a hair sample had been obtained that, after DNA analysis by Professor Bryan Sykes, could not be matched to any known animal.[41] Analysis completed after the media release, however, clearly showed that the samples were from the Brown Bear (Ursus arctos) and the Asiatic Black Bear (Ursus thibetanus).[42]
In 1986, South Tyrolean mountaineer Reinhold Messner claimed to have a face-to-face encounter with a Yeti. He has since written a book, My Quest for the Yeti, and claims to have actually killed one. According to Messner, the Yeti is actually the endangered Himalayan Brown Bear, Ursus arctos isabellinus, that can walk upright or on all fours.[43]
In 2003, Japanese mountaineer Makoto Nebuka published the results of his twelve year linguistic study postulating that the word "Yeti" is actually a corruption of the word "meti", a regional dialect term for "bear". Nebuka claims that the ethnic Tibetans fear and worship the bear as a supernatural being.[44] Nebuka's claims were subject to almost immediate criticism, and he was accused of linguistic carelessness. Dr Raj Kumar Pandey, who has researched both Yetis and mountain languages, said "it is not enough to blame tales of the mysterious beast of the Himalayas on words that rhyme but mean different things."[45

Surviving gigantopithecus

Enthusiasts speculate that these reported creatures could be present-day specimens of the extinct giant ape Gigantopithecus. However, while the Yeti is generally described as bipedal, most scientists believe Gigantopithecus to have been quadrupedal, and so massive that, unless it evolved specifically as a bipedal ape (like Oreopithecus and the hominids), walking upright would have been even more difficult for the now extinct primate than it is for its extant quadrupedal relative, the orangutan.

Yeti in popular cultureThe Yeti has become a cultural icon, appearing in movies, books and video games. The creature is usually depicted as the scary "Abominable Snowman", but is occasionally shown as being misunderstood or used as comic relief.
Some of the more notable appearances in television include the long-running American Christmas television special Rudolph the Red-Nosed Reindeer, as "The Bumble", The Abominable Snowman, and as the Yeti in "The Abominable Snowmen", a six part serial in the British science fiction television series Doctor Who. Other television programs include the Bugs Bunny cartoon "The Abominable Snow Rabbit" and the episodes Scooby-Doo, Where Are You!, "That's Snow Ghost", The Mighty Boosh, "Call of the Yeti" and the 1965 Jonny Quest episode "The Monster in the Monastery".
Film appearances include the 1957 British horror film The Abominable Snowman, the 1990 Bollywood film, Ajooba Kudrat Kaa which tells the story of a girl who befriends a giant Yeti, the 2001 Pixar film Monsters, Inc. where, going by the name Abominable Snowman, it appears as a monster that has been banished to the human world, and as a superheroic figure in The Mummy: Tomb of the Dragon Emperor.
In literature the Yeti has appeared in Tintin in Tibet, by Hergé, where the creature saves Tintin's friend Chang Chong-Chen. The Yeti features in The Abominable Snowman of Pasadena, the 38th book in R. L. Stine's Goosebumps franchise, and as a plot point in Terry Pratchett's book Thief of Time, which posits an interesting way for the Yeti (as a species) to survive multiple extinctions. The Abominable Snowman is a fictional character in the Marvel Comics Universe and has featured in a gamebook (a form of narrative, usually written in the second person, that allows the reader to participate in the story by choosing various narrative paths using numbered references) in the Choose Your Own Adventure series.
The Yeti has appeared in multipe video games including Pokémon (as the Abomasnow in Pokémon Diamond and Pearl), Cabela's Dangerous Hunts 2, Tomb Raider II, Spyro: Year of the Dragon, Metal Slug 3, World of Warcraft, the MMORPG MapleStory, and The Legend of Zelda: Twilight Princess.
The Yeti is featured in Expedition Everest at Walt Disney World Resort's Animal Kingdom. The Yeti (in the form of a computer generated shadow and a large robotic creature) attacks a mountain train.

Culture of Nepal

The rich cultural heritage of the Federal Democratic Republic of Nepal, has evolved over centuries. This multi-dimensional cultural heritage encompasses within itself the cultural diversities of various ethnic, tribal, and social groups inhabiting different altitudes, and it manifests in various forms: music and dance; art and craft; folklores and folktales; languages and literature; philosophy and religion; festivals and celebrations; and foods and drinks.

Society and customs

Nepal is a landlocked country of South Asia, situated in the Himalayas, and shares its borders with the Tibet Autonomous Region of People's Republic of China in the north and the Republic of India in other directions. Consequently, the population of Nepal now mainly consist of the descendants of Tibeto-Burman migrants from the north and Indo-Aryans from the south. Ethnic diversity and proximity to giant cultures have continued to influence the culture of Nepal. Although, Nepal has inherited several customs and cultural practices from China and Tibet as well as from India, all the same, based on its topography, available resources and climate, over a period of time, it has attuned these influences to its own indigenous requirements.

Dance and music

Legends state that dances in the Indian subcontinent originated in the abode of Lord Shiva - the Himalayas and the Himalayan Kingdom of Nepal - where he performed the tandava dance. This indicates that dance traditions of Nepal are of very ancient origin. With altitudes and ethnicity, the dances of Nepal slightly change in style as well as in the dance costumes. Accompanying music and musical instruments also change in tune with the themes, which revolve around topics like harvesting of crops, marriage rites, war stories, a lonely girl’s yearning for her love, and several other themes and stories from everyday life in the villages.

Art & Craft

Nepalese art and craft reflect the religious themes of Hinduism and Buddhism and certain location-specific depictions. The cultural history of Nepalese art is traditionally divided into five major periods:*Pre-Licchavi, *Licchavi, *Transitional, *Early Malla (Newar) and *Late Malla (Newar) periods. There are many artists of canvas painting who are popular among the Nepalese people; artists like Kiran Manandhar, Krishna Raj Acharya and Sagar Timilscrewina are very popular. Also, many talented artists, like Samartha Bakjracharya, Yogesh Pokhrel, Arun Kakshapati etc, are establishing themselves in this field. The quality of art that these artists have produced is of a very high standard.
Nepalese sculptures are also of a very high quality. The workmanship in the royal durbars of Kathmandu, Lalitpur and Bhaktapur palaces testify this fact.
The Nepalese handicraft industry is one of the major cottage industries of Nepal and it helps to generate good revenues. The handicraft of Lalitpur and Bhaktapur are popular among the tourists visiting Nepal. Most of the existing craftsmen are Newars.

Languages and literatures

As per 2001 census, at least 92 different living languages are spoken in Nepal, though other studies list 123 living languages[1]. Nepal’s linguistic heritage has evolved from three major language groups, namely, Indo-Aryan, Tibeto-Burman, and indigenous. The major languages of Nepal (percent spoken as mother tongue) are Nepali (49%), Maithili (12%), Bhojpuri (8%), Tharu (6%), Tamang (5%), Newari/Nepal Bhasa (4%), Magar (3%), Awadhi (2%), Bantawa (2%), Limbu (1%), and Bajjika (1%). The remaining languages are each spoken as mother tongue by less than one percent of the population, for example Dura. Nepali, written in Devanagari script, is the official, national language and serves as lingua franca among Nepalese of different ethno-linguistic groups. In the southern Terai Region, (5 to 10 mile wide stretch of flat plains, which is a northward continuation of Gangetic plains of India), Hindi is also spoken. Extinct languages of Nepal include Kusunda and Waling. Among notable Nepalese literary writers is Parijat.

Religions and philosophy

The 2001 census identified 80.6% of the population as Hindu and Buddhism was practiced by about 11% of the population (although many people labelled Hindu or Buddhist often practice a syncretic blend of Hinduism, Buddhism and/or animist traditions). About 4.2% of the population is Muslim and 3.6% of the population follows the indigenous Kirant religion. Christianity is practiced officially by less than 0.5% of the population.
Hindu and Buddhist traditions in Nepal go back to more than two millennia. In Lumbini, Buddha was born, and Pashupatinath temple, Kathamandu, is an old and famous Shiva temple of Hindus. Nepal has several other temples and Buddhist monasteries as well as places of worship of other religious groups. Traditionally, Nepalese philosophical thoughts are ingrained with the Hindu and Buddhist philosophical ethos and traditions, which include elements of Kashmir Shaivism, Nyingma school of Tibetan Buddhism, works of Karmacharyas of Bhaktapur, and a variety of tantric traditions. Tantric traditions are deep rooted in Nepal, including the practice of animal sacrifices. Five types of animals, always male, are considered acceptable for sacrifice: water buffalo, goats, sheep, chickens, and ducks.
With a multiplicity of groups, Nepal has several cults, and gods and goddesses, which co-exist with the major religions. In its long cultural history, Nepal has always remained a land of religious harmony.

Festivals and celebrations

Several of the festivals of Nepal last from one day to several days. Dashain is the longest and the most important festival of Nepal. Generally Dashain falls in late September to mid October, right after the end of the monsoon season in Nepal. It is "a day of Victory over Demons". Tihar is another important festival of Nepal.
Other important festivals include Buddha Jayanti (the celebration of the birth of Buddha); Maha Shivaratri, a festival of Lord Shiva, and during Maha Shivaratri festivities, some people consume excessive drinks and smoke charas. Sherpas, mostly located at higher altitudes and in the Everest region, celebrate Mani Rimdu, for the good of the world. Most festivals include dancing and music and eating all kinds of local delicacies. A variety of foods is consumed during festivals and on special occasions. If one has to taste Nepali food, Newa cuisine is a must have; a festive meal, like one served during a marriage, is a real treat, and include vegetarian as well as non-vegetarian dishes.

Food and drink

Nepal being a multi-cultural, multi-ethnic nation, diversity is observed in eating and drinking habits as well. However, a typical hill-region staple food consist of Dal-Bhat [2] (lentil soup and cooked rice) with Tarkari, that is, vegetable curries. This is consumed twice daily, generally in the morning, and shortly after the sunset. Between these main meals, during mid-day, snacks like chura/Baji (beaten rice) and tea are consumed. Sometimes, meat, eggs, and fish preparations are also consumed. Most of the Nepalese prefer eating with their right hand, though some people have started using spoons, forks, and knives. While eating with hands, lentil soup is poured over cooked rice, a little amount of vegetable curries is added, and the chunk so prepared is taken in the right hand for eating. Millet, maize, wheat bread (roti) are also consumed as staple food in certain areas.

The Environment Portal

The natural environment comprises all naturally-occurring surroundings and conditions in which living things grow and interact on Earth. These include complete landscape units that function as natural systems without major human intervention, as well as plants, animals, rocks, and natural phenomena occurring within their boundaries. They also include non-local or universal natural resources that lack clear-cut boundaries, such as air, water and climate. As human populations grow and evolve, their activity modifies the natural environment at a rapidly increasing rate, producing what is referred to as the built environment. The potential of the natural environment to sustain these anthropogenic changes while continuing to function as an ecosystem is an issue of major worldwide concern. Key environmental areas of interest include climate change, water supply and waste water, air pollution, waste management and hazardous waste, and land use issues such as deforestation, desertification, and urban sprawl.

Flower

A flower, also known as a bloom or blossom, is the reproductive structure found in flowering plants (plants of the division Magnoliophyta, also called angiosperms). The biological function of a flower is to mediate the union of male sperm with female ovum in order to produce seeds. The process begins with pollination, is followed by fertilization, leading to the formation and dispersal of the seeds. For the higher plants, seeds are the next generation, and serve as the primary means by which individuals of a species are dispersed across the landscape. The grouping of flowers on a plant are called the inflorescence.
In addition to serving as the reproductive organs of flowering plants, flowers have long been admired and used by humans, mainly to beautify their environment but also as a source of food.

Bardia Wildlife Jungle Safari

Wilderness and Wilderness in the relatively unexplored deep jungles of far western Nepal where wildlife is more that abundant. Remote, Challenging and offering unique adventure for wildlife and nature lovers.
The Royal Bardia National Park was initially a Royal hunting reserve. It was in 1976 that it was gazetted as Royal Karnali Wildlife Reserve with an area of only 368 sq. KM in 1982, It was renamed as Royal Bardia Wildlife Reserve Which also included the Babai River Valley. It was only in 1988 that is was granted a status of National Park in order to preserve the dwindling species of rare ecosystem, including flora and fauna, particularly the tiger and its other prey species. This park is the largest and most undisturbed wilderness area in the terai p[providing excellent habitat for most of the endangered species of wildlife and birds. The park now covers an area of 968 sq. KM. It was only 1994 basic facilities existed for independent visitors. It has extensive and varied wildlife-all endangered rhinoceros, Wild elephants, The Royal Bengal Tiger, Swamp deer, Black buck, Gharial Crocodile, Gangetic Dolphins.
More than thirty different mammals, over 400 species of birds, many snakes, lizards , and fish have been sighted and recorded in the park's forest, grassland and river habitats.
Among these include, Langur monkey, common leopard, Jungle cat, fishing at, large and small Indian civets, mongoose, hyena, wild dog, jackal. sloth bear, otter, porcupine, bandicoots, blue bull (Nilgai), Sambar deer, hog deer, barking dear, wild boar etc. This park is one of the best place to view the most magnificent of cats, The Royal Bengal Tigers. The chance are almost 80% depending on season.

Kumari Devi - The Living Goddess

Not only does Nepal have many gods, goddess, deities, Bodhisattvas (near Buddhas), avatars and manifestations, which are worshipped and revered as statues, images, paintings and symbols, but it also has a real living goddess. The Kumari Devi is a young girl who lives in the building known as the Kumari Ghar, right beside Kathmandu's Durbar Square.
From time immemorial the practice of worshipping an ordinary pre-pubescent girl as a source of supreme power has been an integral part of both Hinduism and Buddhism, a tradition which continues even to this day virtually in every household. They call this girl Kumari Devi and worship her on all the religious occasions.

The predominance of the Kumari cult is more distinctly evident among the Newar community inside the Kathmandu Valley as she has become an inevitable feature of their worship almost in every Vihar and Bahal and including the nooks and corners of Newari settlements. However, it was the Vajrayana sect of Mahayana Buddhism that was responsible for establishing the tradition of worshipping a girl from the Sakya community as the royal Living Goddess.
The selection of the Living Goddess is a highly elaborate tantric ritual. Upon passing the preliminary test, this is merely concerned with their 32 attributes of perfection, including the colour of her eyes, the shape of her teeth and the sound of her voice. Her horoscope must also be appropriate. The 4 to 7 year poor girls from the Sakya community are made to confront a goddess in the darkened room. The sight of the Buffalo heads scattered around, the demon- like masked dancers, the terrifying noises theyencounter scare some of these innocent babies. The real goddess is unlikely to be frightened, so the one who is calm and collected throughout the tests is the only girl who is entitled to sit on the pedestal for worship as the Living Goddess. Then as a final test similar to that of the Dalai Lama, the Kumari then chooses items of clothing and decoration worn by her predecessor.

The god-house Kumari Ghar is a store-house of magnificent intricate carvings where the Living Goddess performs her daily rituals. During her tenure in the god-house, Guthi Sansthan, the government trust fund bears her entire expenses including that of her caretakers. Under normal circumstances, her days in the god-house come to an end with her first menstruation, but if she turns out to be unlucky, as they say, even a minor scratch on her body that bleeds can make her invalid for worship. She then changes back to the status of normal mortal and the search of a new Kumari begins. It is said to be unlucky to marry an ex-Kumari.
On Indra Jatra, in September, the Living Goddess in all her jeweled splendor travels through the older part of Kathmandu city in a three tiered chariot accompanied by Ganesh and Bhairab each day for three days. It is really a grand gala in which people in their thousands throng in and around the Kathmandu Durbar Square to pay their homage to the Living Goddess. During this festival she also blesses the King in keeping with the tradition in which the first king of the Shah dynasty, who annexed Kathmandu in 1768, received a blessing from the Living Goddess.

Dashain Festivals in Nepal

During the month of Kartik (late September and early October), the Nepalese people indulge in the biggest festival of the year, Dashain. Dashain is the longest and the most auspicious festival in the Nepalese annual calendar, celebrated by Nepalese of all caste and creed throughout the country. The fifteen days of celebration occurs during the bright lunar fortnight ending on the day of the full moon. Thorough out the kingdom of Nepal the goddess Durga in all her manifestations are worshiped with innumerable pujas, abundant offerings and thousands of animal sacrifices for the ritual holy bathing, thus drenching the goddess for days in blood.

Dashain commemorates a great victory of the gods over the wicked demons. One of the victory stories told is the Ramayan, where the lord Ram after a big struggle slaughtered Ravana, the fiendish king of demons. It is said that lord Ram was successful in the battle only when goddess Durga was evoked. The main celebration glorifies the triumph of good over evil and is symbolized by goddess Durga slaying the terrible demon Mahisasur, who terrorised the earth in the guise of a brutal water buffalo. The first nine days signify the nine days of ferrous battle between goddess Durga and the demon Mahisasur. The tenth day is the day when Mahisasur was slain and the last five days symbolise the celebration of the victory with the blessing of the goddess. Dashain is celebrated with great rejoice, and goddess Durga is worshiped throughout the kingdom as the divine mother goddess.

In preparation for Dashain every home is cleansed and beautifully decorated, painted as an invitation to the mother goddess, so that she may visit and bless the house with good fortune. During this time the reunion of distant and nearby relatives occur in every household. The market is filled with shoppers seeking new clothing, gifts, luxuries and enormous supplies of temple offering for the gods, as well as foodstuffs for the family feasting. Thousands of sheep, goats, ducks, chicken and water buffalo are prepared for the great slaughter. All types of organisations are closed for ten to fifteen days. Labourers are almost impossible to find; from the poor to the rich, all enjoy the festive mood. Anywhere you go the aroma of 'Vijaya Dashami' is found.

The first nine days of Dashain are called Nawa Ratri when tantric rites are conducted. In Nepal the life force is embodied in the divine energy and power of the female, depicted as goddess Durga in her many forms. All goddess who emanated from goddess Durga are known as devis, each with different aspects and powers. In most mother goddess temples the deity is represented simply as a sacred Kalash, carved water jug or multiple handed goddess holding murderous weapons. During these nine days people pay their homage to the goddess. If she is properly worshiped and pleased good fortunes are on the way and if angered through neglect then misfortunes are around the corner. Mother goddess is the source of life and everything.

The first day of Dashain is called Ghatasthapana, which literally means pot establishing. On this day the kalash, (holy water vessel) symbolising goddess Durga often with her image embossed on the side is placed in the prayer room. The kalash is filled with holy water and covered with cowdung on to which seeds are sown. A small rectangular sand block is made and the kalash is put in the centre. The surrounding bed of sand is also seeded with grains. The ghatasthapana ritual is performed at a certain auspicious moment determined by the astrologers. At that particular moment the priest intones a welcome, requesting goddess Durga to bless the vessel with her presence.

The room where the kalash is established is called 'Dashain Ghar'. Generally women are not allowed to enter the room where Dashain puja is being carried out. A priest or a household man worships the kalash everyday once in the morning and then in the evening. The kalash and the sand are sprinkled with holy water everyday and it is shielded from direct sunlight. By the tenth day, the seed will have grown to five or six inches long yellow grass. The sacred yellow grass is called 'Jamara'. It is bestowed by the elders atop the heads of those younger to them during the last five days when tika is put on. The jamara is taken as a token of Goddess Durga as well as the elders blessing.

As days passes by regular rituals are observed till the seventh day. The seventh day is called 'Fulpati'.

In fulpati, the royal kalash filled with holy water, banana stalks, jamara and sugar cane tied with red cloth is carried by Brahmans on a decorated palanquin under a gold tipped and embroidered umbrella. The government officials also join the fulpati parade. With this the Dashain feasting starts.

The eighth day is called the Maha Asthami: The fervour of worship and sacrifice to Durga and Kali increases. On this day many orthodox Hindus will be fasting. Sacrifices are held in almost every house through out the day. The night of the eighth day is called 'Kal Ratri', the dark night. Hundreds of goats, sheep and buffaloes are sacrificed at the mother goddess temples. The sacrifice continues till dawn. While the puja is being carried out great feasts are held in the homes of common people where large amount of meat are consumed.

The ninth day is called Nawami: Temples of mother goddess are filled with people from dawn till dusk. Animals mostly black buffaloes are slaughtered to honour Durga the goddess of victory and might and to seek her blessing. Military bands play war tunes, guns boom and officers with beautifully decorated medals in full uniform stand there. When the function ends the courtyard is filled ankle deep with blood. On this very day the god Vishwa Karma, the God of creativity is also worshiped. All factories, vehicles, any machinery instruments and anything from which we make a living are worshiped. We also give sacrifices to all moving machinery like cars, aeroplanes, trucks etc. to get the blessing from goddess Durga for protection for vehicles and their occupants against accidents during the year. The entire day is colourful.

The tenth day is the Dashami: On this day we take tika and jamara from our elders and receive their blessing. We visit our elders in their home and get tika from them while our younger ones come to our home to receive blessing from us. The importance of Dasain also lies in the fact that on this day family members from far off and distant relatives come for a visit as well as to receive tika from the head of the family. This function continues for four days. After four days of rushing around and meeting your relatives Dashain ends on the full moon day, the fifteenth day. In the last day people stay at home and rest. The full moon day is also called 'Kojagrata' meaning 'who is awake'. The Hindu goddess of wealth Laxmi is worshipped. On this day the goddess Laxmi is given an invitation to visit each and everyone.
After Dashain everyone settles back to normal. After receiving the blessing of goddess Durga, people are ready to work and acquire virtue, power and wealth. Dashain thus is not only the longest festival but also the most anticipated one among all the festivals of Nepal.

History of computing

It is difficult to identify any one device as the earliest computer, partly because the term "computer" has been subject to varying interpretations over time. Originally, the term "computer" referred to a person who performed numerical calculations (a human computer), often with the aid of a mechanical calculating device.
The history of the modern computer begins with two separate technologies - that of automated calculation and that of programmability.
Examples of early mechanical calculating devices included the abacus, the slide rule and arguably the astrolabe and the Antikythera mechanism (which dates from about 150-100 BC). Hero of Alexandria (c. 10–70 AD) built a mechanical theater which performed a play lasting 10 minutes and was operated by a complex system of ropes and drums that might be considered to be a means of deciding which parts of the mechanism performed which actions and when. This is the essence of programmability.
The "castle clock", an astronomical clock invented by Al-Jazari in 1206, is considered to be the earliest programmable analog computer.[4] It displayed the zodiac, the solar and lunar orbits, a crescent moon-shaped pointer travelling across a gateway causing automatic doors to open every hour, and five robotic musicians who play music when struck by levers operated by a camshaft attached to a water wheel. The length of day and night could be re-programmed every day in order to account for the changing lengths of day and night throughout the year.[4]
The end of the Middle Ages saw a re-invigoration of European mathematics and engineering, and Wilhelm Schickard's 1623 device was the first of a number of mechanical calculators constructed by European engineers. However, none of those devices fit the modern definition of a computer because they could not be programmed.
In 1801, Joseph Marie Jacquard made an improvement to the textile loom that used a series of punched paper cards as a template to allow his loom to weave intricate patterns automatically. The resulting Jacquard loom was an important step in the development of computers because the use of punched cards to define woven patterns can be viewed as an early, albeit limited, form of programmability.
It was the fusion of automatic calculation with programmability that produced the first recognizable computers. In 1837, Charles Babbage was the first to conceptualize and design a fully programmable mechanical computer that he called "The Analytical Engine".[7] Due to limited finances, and an inability to resist tinkering with the design, Babbage never actually built his Analytical Engine.
Large-scale automated data processing of punched cards was performed for the U.S. Census in 1890 by tabulating machines designed by Herman Hollerith and manufactured by the Computing Tabulating Recording Corporation, which later became IBM. By the end of the 19th century a number of technologies that would later prove useful in the realization of practical computers had begun to appear: the punched card, Boolean algebra, the vacuum tube (thermionic valve) and the teleprinter.
During the first half of the 20th century, many scientific computing needs were met by increasingly sophisticated analog computers, which used a direct mechanical or electrical model of the problem as a basis for computation. However, these were not programmable and generally lacked the versatility and accuracy of modern digital computers.
A succession of steadily more powerful and flexible computing devices were constructed in the 1930s and 1940s, gradually adding the key features that are seen in modern computers. The use of digital electronics (largely invented by Claude Shannon in 1937) and more flexible programmability were vitally important steps, but defining one point along this road as "the first digital electronic computer" is difficult (Shannon 1940). Notable achievements include:
EDSAC was one of the first computers to implement the stored program (von Neumann) architecture.Konrad Zuse's electromechanical "Z machines". The Z3 (1941) was the first working machine featuring binary arithmetic, including floating point arithmetic and a measure of programmability. In 1998 the Z3 was proved to be Turing complete, therefore being the world's first operational computer. The non-programmable Atanasoff–Berry Computer (1941) which used vacuum tube based computation, binary numbers, and regenerative capacitor memory. The secret British Colossus computers (1943)[8], which had limited programmability but demonstrated that a device using thousands of tubes could be reasonably reliable and electronically reprogrammable. It was used for breaking German wartime codes. The Harvard Mark I (1944), a large-scale electromechanical computer with limited programmability. The U.S. Army's Ballistics Research Laboratory ENIAC (1946), which used decimal arithmetic and is sometimes called the first general purpose electronic computer (since Konrad Zuse's Z3 of 1941 used electromagnets instead of electronics). Initially, however, ENIAC had an inflexible architecture which essentially required rewiring to change its programming. Several developers of ENIAC, recognizing its flaws, came up with a far more flexible and elegant design, which came to be known as the "stored program architecture" or von Neumann architecture. This design was first formally described by John von Neumann in the paper First Draft of a Report on the EDVAC, distributed in 1945. A number of projects to develop computers based on the stored-program architecture commenced around this time, the first of these being completed in Great Britain. The first to be demonstrated working was the Manchester Small-Scale Experimental Machine (SSEM or "Baby"), while the EDSAC, completed a year after SSEM, was the first practical implementation of the stored program design. Shortly thereafter, the machine originally described by von Neumann's paper—EDVAC—was completed but did not see full-time use for an additional two years.
Nearly all modern computers implement some form of the stored-program architecture, making it the single trait by which the word "computer" is now defined. While the technologies used in computers have changed dramatically since the first electronic, general-purpose computers of the 1940s, most still use the von Neumann architecture.
Microprocessors are miniaturized devices that often implement stored program CPUs.Computers that used vacuum tubes as their electronic elements were in use throughout the 1950s. Vacuum tube electronics were largely replaced in the 1960s by transistor-based electronics, which are smaller, faster, cheaper to produce, require less power, and are more reliable. In the 1970s, integrated circuit technology and the subsequent creation of microprocessors, such as the Intel 4004, further decreased size and cost and further increased speed and reliability of computers. By the 1980s, computers became sufficiently small and cheap to replace simple mechanical controls in domestic appliances such as washing machines. The 1980s also witnessed home computers and the now ubiquitous personal computer. With the evolution of the Internet, personal computers are becoming as common as the television and the telephone in the household.

Computer

A computer is a machine that manipulates data according to a list of instructions.
The first devices that resemble modern computers date to the mid-20th century (around 1940 - 1945), although the computer concept and various machines similar to computers existed earlier. Early electronic computers were the size of a large room, consuming as much power as several hundred modern personal computers. Modern computers are based on tiny integrated circuits and are millions to billions of times more capable while occupying a fraction of the space. Today, simple computers may be made small enough to fit into a wristwatch and be powered from a watch battery. Personal computers, in various forms, are icons of the Information Age and are what most people think of as "a computer"; however, the most common form of computer in use today is the embedded computer. Embedded computers are small, simple devices that are used to control other devices — for example, they may be found in machines ranging from fighter aircraft to industrial robots, digital cameras, and children's toys.
The ability to store and execute lists of instructions called programs makes computers extremely versatile and distinguishes them from calculators. The Church–Turing thesis is a mathematical statement of this versatility: any computer with a certain minimum capability is, in principle, capable of performing the same tasks that any other computer can perform. Therefore, computers with capability and complexity ranging from that of a personal digital assistant to a supercomputer are all able to perform the same computational tasks given enough time and storage capacity.

Plants and animals

The distinction between plant and animal life is not sharply drawn, with some categories of life that stand between or across the two. Originally Aristotle divided all living things between plants, which generally do not move, and animals. In Linnaeus' system, these became the Kingdoms Vegetabilia (later Plantae) and Animalia. Since then, it has become clear that the Plantae as originally defined included several unrelated groups, and the fungi and several groups of algae were removed to new kingdoms. However, these are still often considered plants in many contexts. Bacterial life is sometimes included in flora and some classifications use the term bacterial flora separately from plant flora.
Among the many ways of classifying plants are by regional floras, which, depending on the purpose of study, can also include fossil flora, remnants of plant life from a previous era. People in many regions and countries take great pride in their individual arrays of characteristic flora, which can vary widely across the globe due to differences in climate and terrain.
Regional floras commonly are divided into categories such as native flora and agricultural and garden flora, the latter of which are intentionally grown and cultivated. Some types of "native flora" actually have been introduced centuries ago by people migrating from one region or continent to another, and become an integral part of the native, or natural flora of the place to which they were introduced. This is an example of how human interaction with nature can blur the boundary of what is considered nature.
Another category of plant has historically been carved out for weeds. Though the term has fallen into disfavor among botanists as a formal way to categorize "useless" plants, the informal use of the word "weeds" to describe those plants that are deemed worthy of elimination is illustrative of the general tendency of people and societies to seek to alter or shape the course of nature. Similarly, animals are often categorized in ways such as domestic, farm animals, wild animals, pests, etc. according to their relationship to human life.
Wildebeest in Ngorongoro Conservation Area, Tanzania. Note the tendency to congregate, one of nature's displays of what is sometimes called the herding instinct or herd behavior.Animals as a category have several characteristics that generally set them apart from other living things, though not traced by scientists to having legs or wings instead of roots and leaves. Animals are eukaryotic and usually multicellular (although see Myxozoa), which separates them from bacteria, archaea and most protists. They are heterotrophic, generally digesting food in an internal chamber, which separates them from plants and algae. They are also distinguished from plants, algae, and fungi by lacking cell walls.
With a few exceptions, most notably the sponges (Phylum Porifera), animals have bodies differen­tiated into separate tissues. These include muscles, which are able to contract and control locomotion, and a nervous system, which sends and processes signals. There is also typically an internal digestive chamber. The eukaryotic cells possessed by all animals are surrounded by a characteristic extracellular matrix composed of collagen and elastic glycoproteins. This may be calcified to form structures like shells, bones, and spicules, a framework upon which cells can move about and be reorganized during development and maturation, and which supports the complex anatomy required for mobility.

Microbes

The first form of life to develop on the Earth were microbes, and they remained the only form of life on the planet until about a billion years ago when multi-cellular organisms began to appear.Microorganisms are single-celled organisms that are generally smaller than the human eye can see. They include Bacteria, Fungi, Archaea and Protista.
These life forms are found in almost every location on the Earth where there is liquid water, including the interior of rocks within the planet.Their reproduction is both rapid and profuse. The combination of a high mutation rate and a horizontal gene transfer[50] ability makes them highly adaptable, and able to survive in new environments, including outer space.They form an essential part of the planetary ecosystem. However some microorganisms are pathogenic and can post health risk to other organisms.

Microbes

The first form of life to develop on the Earth were microbes, and they remained the only form of life on the planet until about a billion years ago when multi-cellular organisms began to appear.Microorganisms are single-celled organisms that are generally smaller than the human eye can see. They include Bacteria, Fungi, Archaea and Protista.
These life forms are found in almost every location on the Earth where there is liquid water, including the interior of rocks within the planet.Their reproduction is both rapid and profuse. The combination of a high mutation rate and a horizontal gene transfer[50] ability makes them highly adaptable, and able to survive in new environments, including outer space.They form an essential part of the planetary ecosystem. However some microorganisms are pathogenic and can post health risk to other organisms.

Evolution

Life, as we understand it, is currently only known to exist on the planet Earth. The origin of life is still a poorly understood process, but it is thought to have occurred about 3.9 to 3.5 billion years ago during the hadean or archean eons on a primordial earth that had a substantially different environment than is found at present.These life forms possessed the basic traits of self-replication and inheritable traits. Once life had appeared, the process of evolution by natural selection resulted in the formation of ever-more diverse life forms.
Species that were unable to adapt to the changing environment and competition from other life forms became extinct. However, the fossil record retains evidence of many of these older species. Current fossil and DNA evidence shows that all existing species can trace a continual ancestry back to the first primitive life forms.
The advent of photosynthesis in very basic forms of plant life worldwide allowed the sun's energy to be harvested to create conditions allowing for more complex life. The resultant oxygen accumulated in the atmosphere and gave rise to the ozone layer. The incorporation of smaller cells within larger ones resulted in the development of yet more complex cells called eukaryotes. Cells within colonies became increasingly specialized, resulting in true multicellular organisms. With the ozone layer absorbing harmful ultraviolet radiation, life colonized the surface of Earth.

Life

Although there is no universal agreement on the definition of life, scientists generally accept that the biological manifestation of life is characterized by organization, metabolism, growth, adaptation, response to stimuli and reproduction. Life may also be said to be simply the characteristic state of organisms.
Properties common to terrestrial organisms (plants, animals, fungi, protists, archaea and bacteria) are that they are cellular, carbon-and-water-based with complex organization, having a metabolism, a capacity to grow, respond to stimuli, and reproduce. An entity with these properties is generally considered life. However, not every definition of life considers all of these properties to be essential. Human-made analogs of life may also be considered to be life.
The biosphere is the part of Earth's outer shell — including air, land, surface rocks and water — within which life occurs, and which biotic processes in turn alter or transform. From the broadest geophysiological point of view, the biosphere is the global ecological system integrating all living beings and their relationships, including their interaction with the elements of the lithosphere (rocks), hydrosphere (water), and atmosphere (air). Currently the entire Earth contains over 75 billion tons (150 trillion pounds or about 6.8 x 1013 kilograms) of biomass (life), which lives within various environments within the biosphere.
Over nine-tenths of the total biomass on Earth is plant life, on which animal life depends very heavily for its existence. More than 2 million species of plant and animal life have been identified to date, and estimates of the actual number of existing species range from several million to well over 50 million.The number of individual species of life is constantly in some degree of flux, with new species appearing and others ceasing to exist on a continual basis.The total number of species is presently in rapid decline.

Atmosphere, climate and weather

The atmosphere of the Earth serves as a key factor in sustaining the planetary ecosystem. The thin layer of gases that envelops the Earth is held in place by the planet's gravity. Dry air consists of 78% nitrogen, 21% oxygen, 1% argon and other inert gases, carbon dioxide, etc.; but air also contains a variable amount of water vapor. The atmospheric pressure declines steadily with altitude, and has a scale height of about 8 kilometres at the Earth's surface: the height at which the atmospheric pressure has declined by a factor of e (a mathematical constant equal to 2.71...). The ozone layer of the Earth's atmosphere plays an important role in depleting the amount of ultraviolet (UV) radiation that reaches the surface. As DNA is readily damaged by UV light, this serves to protect life at the surface. The atmosphere also retains heat during the night, thereby reducing the daily temperature extremes.
A supercell thunderstorm.Terrestrial weather occurs almost exclusively in the lower part of the atmosphere, and serves as a convective system for redistributing heat. Ocean currents are another important factor in determining climate, particularly the major underwater thermohaline circulation which distributes heat energy from the equatorial oceans to the polar regions. These currents help to moderate the differences in temperature between winter and summer in the temperate zones. Also, without the redistributions of heat energy by the ocean currents and atmosphere, the tropics would be much hotter, and the polar regions much colder.
Weather can have both beneficial and harmful effects. Extremes in weather, such as tornadoes or hurricanes and cyclones, can expend large amounts of energy along their paths, and produce devastation. Surface vegetation has evolved a dependence on the seasonal variation of the weather, and sudden changes lasting only a few years can have a dramatic effect, both on the vegetation and on the animals dependent on its growth for their food.
The planetary climate is a measure of the long-term trends in the weather. Various factors are known to influence the climate, including ocean currents, surface albedo, greenhouse gases, variations in the solar luminosity, and changes to the planet's orbit. Based on historical records, the Earth is known to have undergone drastic climate changes in the past, including ice ages.
The climate of a region depends on a number of factors, especially latitude. A latitudinal band of the surface with similar climatic attributes forms a climate region. There are a number of such regions, ranging from the tropical climate at the equator to the polar climate in the northern and southern extremes. Weather is also influenced by the seasons, which result from the Earth's axis being tilted relative to its orbital plane. Thus, at any given time during the summer or winter, one part of the planet is more directly exposed to the rays of the sun. This exposure alternates as the Earth revolves in its orbit. At any given time, regardless of season, the northern and southern hemispheres experience opposite seasons.
Weather is a chaotic system that is readily modified by small changes to the environment, so accurate weather forecasting is currently limited to only a few days. Overall, two things are currently happening worldwide: (1) temperature is increasing on the average; and (2) regional climates have been undergoing noticeable changes.

Historical perspective

Earth is estimated to have formed 4.55 billion years ago from the solar nebula, along with the Sun and other planets. The moon formed roughly 20 million years later. Initially molten, the outer layer of the planet cooled, resulting in the solid crust. Outgassing and volcanic activity produced the primordial atmosphere. Condensing water vapor, most or all of which came from ice delivered by comets, produced the oceans and other water sources. The highly energetic chemistry is believed to have produced a self-replicating molecule around 4 billion years ago.
Continents formed, then broke up and reformed as the surface of Earth reshaped over hundreds of millions of years, occasionally combining to make a supercontinent. Roughly 750 million years ago, the earliest known supercontinent Rodinia, began to break apart. The continents later recombined to form Pannotia which broke apart about 540 million years ago, then finally Pangaea, which broke apart about 180 million years ago.
Land-based plants and fungi have been part of nature on Earth for about the past 400 million years. These have needed to adapt and move many times as the continents and climates changed.There is significant evidence, still being discussed among scientists, that a severe glacial action during the Neoproterozoic era covered much of the planet in a sheet of ice. This hypothesis has been termed the "Snowball Earth", and it is of particular interest as it precedes the Cambrian explosion in which multicellular life forms began to proliferate about 530-540 million years ago.
Since the Cambrian explosion there have been five distinctly identifiable mass extinctions.The last mass extinction occurred some 65 million years ago, when a meteorite collision probably triggered the extinction of the non-avian dinosaurs and other large reptiles, but spared small animals such as mammals, which then resembled shrews. Over the past 65 million years, mammalian life diversified.
Several million years ago, a species of small African ape gained the ability to stand upright.The subsequent advent of human life, and the development of agriculture and further civilization allowed humans to affect the Earth more rapidly than any previous life form, affecting both the nature and quantity of other organisms as well as global climate. By comparison, the Oxygen Catastrophe, produced by the proliferation of algae during the Siderian period, required about 300 million years to culminate.)
The present era is classified as part of a mass extinction event, the Holocene extinction event, the fastest ever to have occurred.Some, such as E. O. Wilson of Harvard University, predict that human destruction of the biosphere could cause the extinction of one-half of all species in the next 100 years. The extent of the current extinction event is still being researched, debated and calculated by biologists.

Earth

Earth (or, "the earth") is the only planet known to support life, and as such, its natural features are the subject of many fields of scientific research. Within the solar system, it is third nearest to the sun; it is the largest terrestrial planet and the fifth largest overall. Its most prominent climatic features are its two large polar regions, two relatively narrow temperate zones, and a wide equatorial tropical to subtropical region. Precipitation varies widely with location, from several metres of water per year to less than a millimetre. About 70 percent of the surface is covered by salt-water oceans. The remainder consists of continents and islands, with most of the inhabited land in the Northern Hemisphere.
Earth has evolved through geological and biological processes that have left traces of the original conditions. The outer surface is divided into several gradually migrating tectonic plates, which have changed relatively quickly several times. The interior remains active, with a thick layer of molten mantle and an iron-filled core that generates a magnetic field.
The atmospheric conditions have been significantly altered from the original conditions by the presence of lifeforms,[12] which create an ecological balance that stabilizes the surface conditions. Despite the wide regional variations in climate by latitude and other geographic factors, the long-term average global climate is quite stable during interglacial periods,[13] and variations of a degree or two of average global temperature have historically had major effects on the ecological balance, and on the actual geography of the Earth.

Nature

Nature, in the broadest sense, is equivalent to the natural world, physical universe, material world or material universe. "Nature" refers to the phenomena of the physical world, and also to life in general. Manufactured objects and human interaction are not considered part of nature unless qualified in ways such as "human nature" or "the whole of nature". Nature is generally distinguished from the supernatural. It ranges in scale from the subatomic to the galactic.

The word nature is derived from the Latin word natura, or "the course of things, natural character."[1] Natura was a Latin translation of the Greek word physis (φύσις), which originally related to the intrinsic characteristics that plants, animals, and other features of the world develop of their own accord.[2] This is shown in the first written use of the word φύσις, in connection with a plant.[3] The concept of nature as a whole, the physical universe, is one of several expansions of the original notion; it began with certain core applications of the word φύσις by pre-Socratic philosophers, and has steadily gained currency ever since. This usage was confirmed during the advent of modern scientific method in the last several centuries.[4][5]

Within the various uses of the word today, "nature" may refer to the general realm of various types of living plants and animals, and in some cases to the processes associated with inanimate objects – the way that particular types of things exist and change of their own accord, such as the weather and geology of the Earth, and the matter and energy of which all these things are composed. It is often taken to mean the "natural environment" or wilderness – wild animals, rocks, forest, beaches, and in general those things that have not been substantially altered by human intervention, or which persist despite human intervention. This more traditional concept of natural things which can still be found today implies a distinction between the natural and the artificial, with the latter being understood as that which has been brought into being by a human or human-like consciousness or mind.

Investment

"Invest" redirects here. For other uses, see Invest (disambiguation).
Investment or investing[1] is a term with several closely-related meanings in business management, finance and economics, related to saving or deferring consumption.

Investment is the choice by the individual to risk his savings with the hope of gain. Rather than store the good produced, or its money equivalent, the investor chooses to use that good either to create a durable consumer or producer good, or to lend the original saved good to another in exchange for either interest or a share of the profits.

In the first case, the individual creates durable consumer goods, hoping the services from the good will make his life better. In the second, the individual becomes an entrepreneur using the resource to produce goods and services for others in the hope of a profitable sale. The third case describes a lender, and the fourth describes an investor in a share of the business.

In each case, the consumer obtains a durable asset or investment, and accounts for that asset by recording an equivalent liability. As time passes, and both prices and interest rates change, the value of the asset and liability also change.

An asset is usually purchased, or equivalently a deposit is made in a bank, in hopes of getting a future return or interest from it. The word originates in the Latin "vestis", meaning garment, and refers to the act of putting things (money or other claims to resources) into others' pockets. See Invest. The basic meaning of the term being an asset held to have some recurring or capital gains. It is an asset that is expected to give returns without any work on the asset per se.



Types of investments
The term "investment" is used differently in economics and in finance. Economists refer to a real investment (such as a machine or a house), while financial economists refer to a financial asset, such as money that is put into a bank or the market, which may then be used to buy a real asset.


Business nanagement
The investment decision (also known as capital budgeting) is one of the fundamental decisions of business management: Managers determine the investment value of the assets that a business enterprise has within its control or possession. These assets may be physical (such as buildings or machinery), intangible (such as patents, software, goodwill), or financial (see below). Assets are used to produce streams of revenue that often are associated with particular costs or outflows. All together, the manager must determine whether the net present value of the investment to the enterprise is positive using the marginal cost of capital that is associated with the particular area of business.

In terms of financial assets, these are often marketable securities such as a company stock (an equity investment) or bonds (a debt investment). At times the goal of the investment is for producing future cash flows, while at others it may be for purposes of gaining access to more assets by establishing control or influence over the operation of a second company (the investee).


Economics
In economics, investment is the production per unit time of goods which are not consumed but are to be used for future production. Examples include tangibles (such as building a railroad or factory) and intangibles (such as a year of schooling or on-the-job training). In measures of national income and output, gross investment (represented by the variable I) is also a component of Gross domestic product (GDP), given in the formula GDP = C + I + G + NX, where C is consumption, G is government spending, and NX is net exports. Thus investment is everything that remains of production after consumption, government spending, and exports are subtracted.

Both non-residential investment (such as factories) and residential investment (new houses) combine to make up I. Net investment deducts depreciation from gross investment. It is the value of the net increase in the capital stock per year.

Investment, as production over a period of time ("per year"), is not capital. The time dimension of investment makes it a flow. By contrast, capital is a stock, that is, an accumulation measurable at a point in time (say December 31st).

Investment is often modeled as a function of Income and Interest rates, given by the relation I = f(Y, r). An increase in income encourages higher investment, whereas a higher interest rate may discourage investment as it becomes more costly to borrow money. Even if a firm chooses to use its own funds in an investment, the interest rate represents an opportunity cost of investing those funds rather than loaning them out for interest.


Finance
In finance, investment=cost of capital, like buying securities or other monetary or paper (financial) assets in the money markets or capital markets, or in fairly liquid real assets, such as gold, real estate, or collectibles. Valuation is the method for assessing whether a potential investment is worth its price. Returns on investments will follow the risk-return spectrum.

Types of financial investments include shares, other equity investment, and bonds (including bonds denominated in foreign currencies). These financial assets are then expected to provide income or positive future cash flows, and may increase or decrease in value giving the investor capital gains or losses.

Trades in contingent claims or derivative securities do not necessarily have future positive expected cash flows, and so are not considered assets, or strictly speaking, securities or investments. Nevertheless, since their cash flows are closely related to (or derived from) those of specific securities, they are often studied as or treated as investments.

Investments are often made indirectly through intermediaries, such as banks, mutual funds, pension funds, insurance companies, collective investment schemes, and investment clubs. Though their legal and procedural details differ, an intermediary generally makes an investment using money from many individuals, each of whom receives a claim on the intermediary.


Personal finance
Within personal finance, money used to purchase shares, put in a collective investment scheme or used to buy any asset where there is an element of capital risk is deemed an investment. Saving within personal finance refers to money put aside, normally on a regular basis. This distinction is important, as investment risk can cause a capital loss when an investment is realized, unlike saving(s) where the more limited risk is cash devaluing due to inflation.

In many instances the terms saving and investment are used interchangeably, which confuses this distinction. For example many deposit accounts are labeled as investment accounts by banks for marketing purposes. Whether an asset is a saving(s) or an investment depends on where the money is invested: if it is cash then it is savings, if its value can fluctuate then it is investment.


Real estate
In real estate, investment is money used to purchase property for the sole purpose of holding or leasing for income and where there is an element of capital risk. Unlike other economic or financial investment, real estate is purchased. The seller is also called a Vendor and normally the purchaser is called a Buyer.


Residential real estate
The most common form of real estate investment as it includes the property purchased as other people's houses. In many cases the Buyer does not have the full purchase price for a property and must engage a lender such as a Bank, Finance company or Private Lender. Herein the lender is the investor as only the lender stands to gain returns from it. Different countries have their individual normal lending levels, but usually they will fall into the range of 70-90% of the purchase price. Against other types of real estate, residential real estate is the least risky.


Commercial real estate
Commercial real estate is the owning of a small building or large warehouse a company rents from so that it can conduct its business. Due to the higher risk of Commercial real estate, lending rates of banks and other lenders are lower and often fall in the range of 50-70%.