Answer:
Structural-functionalists see the manifest function of society as the transmission of knowledge from one generation to the next.
The Symbolic Interactionist Perspective on Education:Students from particular racial and ethnic groups, or students from low-income neighborhoods may receive different treatment at school. Administrators and teachers may have lower expectations of members from these groups.
Conflict theorists see the institution of education as a system of inequality designed to benefit the rich at the expense of everyone else. Schools act to reinforce existing social class inequalities, as well as, to discourage more democratic visions of society
the standards of behavior that are deemed appropriate by society and taught subtly by the schools. Examples would be raising your hand to ask a question, or waiting for your turn.
The cycle of rewarding those who possess cultural capital is found in formal educational curricula as well as in the hidden curriculum, which refers to the type of nonacademic knowledge that students learn through informal learning and cultural transmission. This hidden curriculum reinforces the positions of those with higher cultural capital and serves to bestow status unequally.
Answer:
Input.
Explanation:
Input is what's going in, output is what's coming out. Output would be sound.
Explanation:
The early Malla period, a time of continuing trade and the reintroduction of Nepalese coinage, saw the steady growth of the small towns that became Yein Kathmandu, Yala Patan, and Khowpa Bhadgaon. Royal pretenders in Yala and Khowpa struggled with their main rivals, the lords of Bhota: Banepa in the east, relying on the populations of their towns as their power bases. The citizens of KHowpa viewed Devaladevi as the legitimate, independent queen. The betrothal in 1354 of her granddaughter to Jayasthiti Malla, a man of obscure but apparently high birth, eventually led to the reunification of the land and a lessening of strife among the towns.[citation needed]
By 1370 Jayasthiti Malla controlled Yala, and in 1374 his forces defeated those in Bhota and Yangleshö Pharping. He then took full control of the country from 1382 until 1395, reigning in Khowpa as the husband of the queen and in Yala with full regal titles. His authority was not absolute because the lords of Bhota: were able to pass themselves off as kings to ambassadors of the Chinese Ming emperor who traveled to Nepal during this time. Nevertheless, Jayasthiti Malla united the entire valley and its environs under his sole rule, an accomplishment still remembered with pride by Nepalese, particularly Newars. The first comprehensive codification of law in Nepal, based on the dharma of ancient religious textbooks, is ascribed to Jayasthitimalla. This legendary compilation of traditions was seen as the source of legal reforms during the 19th and 20th centuries.[citation needed] He is also the first king to start commercial education in Nepal.[4]
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