Answer: Probability samples are advantageous to the researcher because
:
the method by which they are selected limits conscious and unconscious sampling bias, and the accuracy or representativeness of the sample can be estimated.
Explanation:
Probability Sampling is a sampling technique in which sample from a larger population are chosen using a method based on the theory of probability. For a participant to be considered as a probability sample, it must be selected using a random selection.
Answer:
C. The state provided workers at a low-cost to private businesses and plantations.
Explanation:
The convict lease system is a business operation planned by The Prisons in Georgia to turn their convict into labor force.
Private companies (mostly who operated in construction industry) can submit a request to the prison for someone that they can use as workers for their project. In return, the companies will pay some amount of money to the Prison.
Compared to hiring workers from the actual job market, hiring from prisons typically cost the companies a lot less since they technically do not have to compensate the prisoners.
Around 30% of knowledge workers' time is spent on writing and reading emails.
Knowledge worker is a term for a person who uses and handles information on an everyday basis in his or her job. As the name itself says, they work with knowledge - professions which fall under this category are physicians, lawyers, academics, architects, engineers, etc.
40% of white
20% of Black social issue by government sensex
When Jesus reached the famous well at Shechem and asked a Samaritan woman for a drink, she replied full of surprise: "Jews do not associate with Samaritans” (John 4:9). In the ancient world, relations between Jews and Samaritans were indeed strained. Josephus reports a number of unpleasant events: Samaritans harass Jewish pilgrims traveling through Samaria between Galilee and Judea, Samaritans scatter human bones in the Jerusalem sanctuary, and Jews in turn burn down Samaritan villages. The very notion of “the good Samaritan” (Luke 10:25-37) only makes sense in a context in which Samaritans were viewed with suspicion and hostility by Jews in and around Jerusalem.
It is difficult to know when the enmity first arose in history—or for that matter, when Jews and Samaritans started seeing themselves (and each other) as separate communities. For at least some Jews during the Second Temple period, 2Kgs 17:24-41 may have explained Samaritan identity: they were descendants of pagan tribes settled by the Assyrians in the former <span>northern kingdom </span>of Israel, the region where most Samaritans live even today. But texts like this may not actually get us any closer to understanding the Samaritans’ historical origins.
The Samaritans, for their part, did not accept any scriptural texts beyond the Pentateuch. Scholars have known for a long time about an ancient and distinctly Samaritan version of the Pentateuch—which has been an important source for textual criticism of the Bible for centuries. In fact, a major indication for a growing Samaritan self-awareness in antiquity was the insertion of "typically Samaritan" additions into this version of the Pentateuch, such as a Decalogue commandment to build an altar on Mount Gerizim, which Samaritans viewed as the sole “place of blessing” (see also Deut 11:29, Deut 27:12). They fiercely rejected Jerusalem—which is not mentioned by name in the Pentateuch—and all Jerusalem-related traditions and institutions such as kingship and messianic eschatology.
