Well, to put it plainly, it is very difficult for a society to develop a unique culture and role in global politics and economics when they have to worry about drinking clean water more than anything else.
Answer:
Magic If
Explanation:
Magic If -
According to Stanislavski's System of Acting , " Magic If " refers to the practice of considering the situation in real life , and tries to give real emotions , is referred to as Magic If .
The method helps to get real life in the character .
The method is used during the rehearsals of any role plays , theater shows or movies .
Hence , from the given information of the question ,
The correct answer is Magic If .
Answer: Low-involvement decision
Explanation:
Low involvement decision are the decisions of purchasing product or good without taking much self-risk .Consumer faces not much threat for buying such product and thus, there is not much requirement of thinking before buying product.
According to the question, Anita is using low-involvement decision for purchasing certain gum packs .She did not give much thought before buying as soon as she got to know her chewing gum in her bag is finished.
Answer:
Spain :)
Explanation:
The invasion of the North American continent and its peoples began with the Spanish in 1565 at St. Augustine, Florida, then British in 1587 when the Plymouth Company established a settlement that they dubbed Roanoke in present-day Virginia.
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.
