Homemade Plastic Baggy Ice Cream Essay Example for Free

Homemade Plastic Baggy Ice Cream Essay Ever really want ice cream but did not feel like going out to get it? Now you can make it at home with no ice cream maker needed to make it. Ice cream is surprisingly easy to make yourself. It is also a fun yet quick process. There are only a few steps in creating this delicious, loved, cold treat. All you need is a few ingredients and to shake, shake, shake! The first thing you will need to do is gather all of the items that you need. To make plastic baggy ice cream you will need the following; sugar, half and half, salt; rock salt works best, vanilla, ice cubes; enough to fill half of the gallon size bag, one pint size Ziploc bag, and one gallon size Ziploc bag. After all of your items are gathered, the sugar, half and half, and salt will all have to be measured out. You will need two tablespoons of sugar, a half teaspoon of vanilla, one cup of half and half, and a half a cup of salt. Once everything is gathered, measured, and ready to go, it is time to get started adding everything together. The first thing you will want to do is open your small, pint size plastic baggy. Next you will want to combine your sugar with the half and half and vanilla all in the plastic bag. Once everything is in the baggy, make sure it is closed and sealed tight. Afterwards, you will need to get the gallon size bag ready. Open your gallon Ziploc bag and fill it about half full with ice. Once the ice is in the baggy, add the half cup of salt right into the gallon bag, over the ice. Before you close your bag, place the sealed, pint size bag in along with the salt and ice. When the pint size bag has been placed into the gallon size, seal the gallon size back tight. After everything is combined into the right baggies and they are sealed tight, it is time to shake. It should take about five minutes or so of continuous shaking to start seeing the difference of the liquid turning into the solid. You want to shake the gallon size bag really well until you can feel the mixture of things in the pint size bag starting to get ice cream textured. Immediately following the shaking of the bag and the pint size bag is starting to harden, carefully open the gallon size bag. Make sure to open the bag carefully because you do not want the ice falling out. Once you have opened the bag, pull the pint size bag out of the gallon size bag. Your ice cream is now ready to eat! You will usually have a single serve size or two serving sizes. In the end, you can add whatever mixings you want to; sugars, sprinkles, chocolate sauce, etcetera. Making ice cream at home is not hard at all and there are only a couple of supplies needed in order to do so! Furthermore, making plastic bag ice cream is a great activity to do especially with kids! It is a fun way to get your children and their friends involved with making their own ice cream and learning measurements. It is a very simple activity. It also gives you a free, all access pass to the delicious treat you love, as well as an easy clean up! All there is to do in the end is simple, dump the ice out of the gallon baggy and throw both bags out.

Moses :: essays research papers fc

The Death of Moses When the saga of Moses comes to an end with the prophet's death, the narrative voice in Deuteronomy 34:9-11 states: "Since then no prophet has risen in Israel like Moses whom the LORD knew face to face." Were the prophets that came after Moses equal to his stature? In determining the answer to this question, by researching this topic I will discuss and look at the entirety of Moses' life as recorded in the Scripture. There are certainly many unique aspects of Moses' life that were not duplicated in the lives of any of the subsequent prophets. For example, Moses was raised as an Egyptian prince. There is noting in the Bible to indicate that he knew of his Israelite heritage until adulthood. True, his own mother was recruited by the Egyptian princess to nurse him through infancy, but there is little to suggest that Moses would have retained any memory or inclination of his heritage from this period (Neufeld, 1993). Yet, despite his acculturation as an Egyptian, he was able to not only accept, but rejoice in his relationship to the Israelite slaves of Egypt. This is certainly a unique characteristic of Moses' life that was not duplicated. Furthermore, no other prophet, save Moses, had the experience of meeting God "face to face" as Moses did on Mt. Sinai with the burning bush. However, the Bible does clearly indicate that other prophets "spoke" to God and received guidance in their own way. As this suggests, it is also possible to argue that there were prophets after Moses equal to him in their relationship to God. This stance is supported, somewhat, in the biblical verses that describe how Moses felt on this topic of shared responsibility for leading the people. These verses describe how two men in the Hebrew camp, Eldad and Medad, felt that the spirit of God came upon them and they began to prophesize within the camp. A young man ran and told Moses what these two men were doing. Joshua, son of Nun and minister to Moses reacted quickly and implored Moses to forbid the men from doing this. However, Moses said to him, "Are you jealous for my sake? Would that all the Lord's people were prophets, that the Lord would put his spirit upon them." After which, Moses and the elders of Israel returned to the camp (Numbers 11:24-30). As this suggests, Moses, certainly, had no qualms about supposing that

The Mahabharata: a Brahminical Struggle for Power

The Mahabharata: A Brahminical Struggle for Power The desire for power has always been an issue throughout the ages. As foreign ideas and invaders became a threatening situation, the Brahmin caste during time of the Mahabharata responded by stressing the importance of dharma in society. The writers of the Mahabharata's twelfth book, The Book of Peace, place extra emphasis on dharma to not only maintain order within the kingdom, but also to preserve the social status of Brahmins and dissuade other castes from converting to new and foreign influences in the Mahabharata.To better understand why such an act was needed, this paper will discuss the Brahminical social status relative to other castes, the importance of dharma in society to Brahmins, the growing influence of the Buddhism in India, and lastly the presence of Jainism in society and it’s minor effect. During the period the Mahabharata was written, there was a clear defined four-tiered caste system consisting of the Sudras , Vaishyas, Kshatriya, and Brahmins. These classes were meant to maintain order by stressing that each class must to adhere to its proper dharma. The Sudras were the lowest level of the caste system.Known typically as slaves and workers, their dharma was to do be slaves or do hard labor. They held no power although they represented a large portion of society. They were owned by the Kshatriya, but they were considered â€Å"untouchable† by both Brahmins and Kshatriyas because of the impure stigma placed upon the class by the Brahmins. This idea of impurity of the Sudras pervaded even throughout the class itself, and at the pinnacle of the caste system, there were divisions within the Sudra class The Vaisyas were placed below the Kshatriya and Brahmins and â€Å"slightly above the Sudras† in the caste system.This class’s main focus was agriculture and livestock. Scholars such as Richard Fick state that, â€Å"Originally in the oldest Vedic age Vaiyas was a name o f the class of cattle-breeding and land-cultivating Aryan settlers, it later served the purpose of the theorizing Brahmins to bind together the unlimited number of social groups. † They were unable to receive education in Vedic traditions. Since they were the closest to Sudras in class, these two groups occasionally formed distinct classes referred to as â€Å"Gahapatis and Kutumbika†The Kshatriya class was known to consist of the warriors and kings of the caste system. They maintained a symbiotic relationship with the Brahmins. The Kshatriyas depended on the Brahmins to perform detailed rituals since they were the only ones who knew the knowledge to perform them. The Brahmins depended on the Kshatriyas for protection and sustenance. Although the Brahmins had the knowledge the Kshatriyas needed, this did not last. As the Kshatriyas gained access to Vedic literature, they demonstrated equal dedication to the texts as the Brahmins did .This access to Vedic literature prom pted the Kshatriyas to begin to question brahminical ways. As the Kshatryias became more educated, â€Å"kings were not happy with the parasitical life led by the brahminical class. † This questioning and dissatisfaction aided the development of new ideas and influences. The Brahmin class focused on performing rituals and the Vedic texts. They put new meaning to the saying, â€Å"knowledge is power. † Through their knowledge on how to perform complicated rituals and â€Å"special† mystical power, they were able to persuade all the other classes to give to them.Bhishma in the Mahabharata, â€Å"tells Yudhisthiria that priest of the sacrifice (rtvij), a family priest (purohita), a teacher, a disciple, relatives and kinsmen can be considered worthy of worship and honour if they are furnished with learning and virtue (Srutavrttopasamhita). † Essentially describing the Brahmins, Bhisma tells Yudhisthiria and all other classes to give to Brahmins since they ful fill the required criteria on who to give to. The Brahmins were the most organized class of the time, and this allowed them to declare their broad rule.It did not matter if the Kshatriyas had the thrown; the power over the thrown essentially made them the ruler of the land. Excess power corrupts, and the Brahmins were clearly overstepping their bounds. Kings began to see their relationship with Brahmins as parasitic rather than symbiotic. One of the most famous Kshatriya, Siddhartha Gautama, was raised with this mentality, and would use this as a base for Buddhism. However, Brahmins were still kept in high regard. In the Mahabharata, The Book of Peace is essentially a long argument in favor of Brahmins. It looked upon them as walking gods on earth who should be obeyed and honored. † Though this is the case, scholars such as V. S Sukthankar believe that â€Å"the tradition which revised and recast the epic according to the Vaishnava and brahmana need was the Brighu tradition. † One of these instances can be seen in â€Å"Top of the list of Bhargavas second only to Bhrgu himself, is Rama Jamadagnya, the militant brahmin hero responsible for the destruction of the ksatriyas, whether this story is intended to as a military or a literary victory. If Sukthankar’s theory is correct, the Brahminization of the Mahabharata exemplifies the power the Brahmins had in their era. They not only had the ability to influence public policy in the Vedic era, but also how they are portrayed in religious texts that transcend both borders and time. Braminization was not only a way to maintain power at the time, but ensure that their power be maintained for future Brahmins as well. Compared to all other classes, the brahminical class best understood the political and social needs of the time.This allowed them to gain increasing power and respect not only in their era, but future periods to come. Dharma was the way of life in the Vedic society. Adharmic acts are n ot taken lightly as seen in the Mahabharata when Yudhisthria’s chariot falls after half-lying about Asvattamma’s death. The idea of dharma can be traced back to the Vedic period when the concept of dharma was represented as the word rita . In Book 12, Bhisma defines dharma as, â€Å"it helps acquisition and preservation of wealth. The sages have declared that dharma restricts and limits all evil acts of men.All creatures prosper by the growth of dharma and deteriorate with its decay. † (12. 91, 14-15) Bhisma goes on to discuss how dharma is important in all parts of the caste or varna system. A majority of The Book of Peace is describing how a king should act, what should a kingdom provide, and how dharma needs to be followed (unless during special situations such as war), however, Bhisma spends time to educate what dharma means for those not in the position of king. Not only does Bhisma specify what type of lives Sudras, Vaishyas, Kshatriya, and Brahmins should live, but also how to live one’s life at specific ages.There are four modes of life that Bhisma reveals in The Book of Peace. The first is Brahmacharya Ashrama which instructs one to â€Å"lead a life of celibacy and obey the order of preceptor† (12. 168. 8. 10) . This time lasts from age 12 when a child goes to a preceptor and ends at the age of 25 when he returns. The next role is Grihastha Ashrama where Bhisma instructs one to â€Å"enjoy life, gratify his senses, follow all ethical sanctions enshrined in the Samayadarma and help people who were in distress† (12. 186. 11. 16) One should get married at the age of 25 and remain in this mode until 50 years old.At the age of 50, one enters Vanprastha Ashrama where he can accept the life of a hermit. At the late age of 75, one can enter Sanyasa Ashrama, where a hermit can detach himself further from the world and become an ascetic. These modes of life are directed towards the Bhramins, however, Kshatriyas can tak e on these roles, â€Å"after duly observing his caste duties, in his old age, could accept the hermit’s and ascetics mode of life† (12. 63. 16. 21) and â€Å"an aged Vaishya, after virtuously performing his duty and serving the king might adopt other modes of life with the king’s permission† (12. 3. 15) The class structures which include age are extremely structured. This is so because, â€Å"the social mechanism of dharma was a clear attempt to moderate class struggle and competition with the help of the varna system. † The caste system worked because of the wide understanding of dharma among its many followers. With the Braminzation Theory in mind, it is entirely possible that the Brahmins, through Bhisma’s voice, were the true advocates for dharmic living. The idea of dharma was to maintain the stability and the status quo of the time .The highly structured design acted as an instrument to fulfill the Brahmins desires. The importance of class structure focuses on maintaining the power of the Brahmins which is why it was alarming to witness Brahmins acting like Kshatriyas and vice versa. One of the developing influences during the Vedic period was Buddhism. Mentioned earlier, Siddhartha Gautama, the founder of Buddhism, was born into the Kshatriya caste. This provided him with a primary bias against them, but his reasons for going against the brahminical caste were much deeper than an underlying bias.The Buddha was disgusted by the animal sacrifices to the Gods, along with the hypocritical and lying nature of the Brahmins. He was also â€Å"critical to their advice to kings† and â€Å"opposed to the Brahmin claim over the Kshatriyas. † To gain followers, the Buddha took advantage of the ailing brahminical caste. He showed support for the sudras by â€Å"speaking against the caste and admitting the sudra castes into the snagha . † The Buddha convinced the Kshatriyas to convert by using his family roots, and stressing his supremacy thus implicitly stating that Kshatryas were supreme.After gaining the Kshatriyas on his side, the Buddha moved on to the Vaisya class lending them money at an interest, and since the Vaisya class focused on livestock, Buddha’s rejection of animal sacrifices only added more reason for the Vaisya to join his snagha. Buddhism even managed to recruit â€Å"a significant part of their elite from good Brahmin families and which scattered the countryside with shrines and monasteries. † Furthermore, Buddhism gained strong support by Asoka the Great, an Indian emperor, who converted to Buddhism. Asoka did not reject the entire brahminical tradition.He also strongly desired for his people to be dharmic. His strong adherence to dharma rivals that of the Brahmins. The danger of Buddhism was not only the converts it was amassing, but the stressing of equality across all caste and the ridding of the caste system all together. Since much of the Bra hmin’s power was a result from the strict caste system, it was in their best interest to preserve it any way they could. In response the surge of Buddhism, the Mahabharata was released to counter the threat of outside invaders and new influences.This new text served to learn from the mistakes of past mistakes of the overextended Brahmin caste. â€Å"But the text does not resemble the hymns of the Veda at all; it is a narrative text which is replete with all manner of didactic wisdom. And it is a text which has, in its intention, and in fact, moved away from the social exclusivism and esotericism of the Vedic Brahmin tradition. † The act of adaptation of the Brahminical tradition is impressive because it maintains the same concepts conveyed through the first four Vedas while presenting it in a new fashion that speaks to the audience of that era.Although a remarkable cause, Buddhism waned in India because â€Å"the Kshatriyas were afraid of Buddhism because it threatene d the very foundation of their existence as a class as oppressed people encouraged by its equality preaching were trying to rise† In response to this rising issue, the Brahmins and Kshatriyas formed a new alliance to reestablish the caste system , and as a result, Buddhism slowly faded in India. An additional threat to the Brahmins at the time was Jainism.Lead by Mahavira, a born and raised Kshatriya who renounced his caste, Jainism became an increasing threat to the Brahmins. â€Å"In this remarkable spiritual exploration of Mahavira, there was a break with traditionalism, the response and challenge to the orthodoxy of the Brahmins. † Although Jainism is not a considered a â€Å"revolt† against Brahmanism since it some of the tenets find roots in Vedic ideas , many of the ideas were alarming to the Brahmins. Mahavira did not think of the Vedas as authority and did not believe that the Brahmins â€Å"were the bearers of spiritual truth .He also viewed animal sac rifices as wrong and rejected the animal ritual sacrifices such as the Horse Sacrifice popular in Vedic Brahmanism. â€Å"There is no doubt that the emphasis on ahimsa, non-killing was a reaction against the Brahminic sacrifices which required sacrifices of live animals† Although alarming to the Brahmins, Jainism had unattractive qualities which dissuaded many from converting to the lifestyle. Since â€Å"Jainism was less of an anti-caste than anti-Brahmin movement† , those angry with the current caste system did not find much reason to convert.Kshatriyas found this new ideology unappealing because it asked them to forego their warrior and bloody lifestyle to one that had no blood or violence. Despite these unappealing qualities, Jainism still managed to amass a group a followers particularly from the Vaiysa caste which sought to increase their status and distinguish themselves from the Sudras. Although a smaller influential group, Jainism still was a threat to the Bra hmin way of life which demanded addressing. The ultimate goal of politics transcends time. In today’s society, politics emains the same – a constant battle for power. Through analyzing the Bhraminical social status relative to other castes, the importance of dharma in society, the growing influence of the Buddhism in India, and the presence of invaders during the time of the Mahabharata, it is apparent that they were on the top of the caste system and were reluctant to move from that position even when many pressures were apparent. It is quite remarkable how the Mahabharata not only serves as present day religion text, but also as a response to the growing influences of Buddhism and Jainism.It is further exemplified that dharma is used as a tool to maintain order within the kingdom and attempt to preserve the social status of the Brahmins. Although the brahminical power eventually ended, their epic passion and zeal to maintain their status is not only inspiring, but al so deserves some reorganization in the Indian Epic, the Mahabharata. Works Cited Ahir, D. C. Asoka the Great. Delhi: B. R. Pub. Corp. , 1995. 9-137. Brekke, Torkel. â€Å"Contradiction and the Merit of Giving in Indian Religions. † International Review for the History of Religions 45 (1998): 302.Chousalkar, Ashok S. â€Å"Social and Political Implications of Concept of Dharma. † Social and Political Implications of Concepts of Justice & Dharma. Delhi: Mittal Publications, 1986. 55-112. Fitzgerald, James L. â€Å"Journal of the American Academy of Religion. † The Great Epic of India as Religious Rhetoric: A Fresh Look at the â€Å"Mahabharata 51 (1983): 611-30. Fitzgerald, James L. The Mahabharata: 11. the Book of the Women, 12. the Book of Peace, Part One. Vol. 7. Chicago, Ill. ; London: University of Chicago P, 2004. 79-124. Gandhi, Raj S. The Rise of Jainism and its Adoption by the Vaishyas of India : a Case Study in Sanskritisation and Status Mobility. † Social Compass 24 (1977): 247-60. Hiltebeitel, Alf. â€Å"Empire, Invasion, and India's National Epics. † International Journal of Hindu Studies 2 (1998): 387-421. Ilaiah, Kancha. â€Å"Pre-Buddhist Society. † God as Political Philosopher: Buddha's Challenge to Brahminism. Kolkata: Mandira Sen for Samya, 2001. 27-43. Leslie, Julia. â€Å"Identifying â€Å"Valmiki in the Early Sanskrit Text. † Authority and Meaning in Indian Religions: Hinduism and the Case of Valmiki. Aldershot, Hants, Engand: Ashgate, 2003. 83.

Evaluation Of A Special Detail Assignment For 2016 As A...

I am respectfully requesting consideration for a Special Detail Assignment for 2016 as a member of the FBI Safe Streets Task Force. I have over eleven years of police experience with various duties and responsibilities. In my current School Resource Officer assignment I have gained experience investigating incident reports related to both property crimes and crimes against persons. Many of these investigations had very little suspect information and were related to crimes such as false bomb calls, assault, vandalism, burglary, theft and arson. In many of these cases, I was able to identify suspects and effect arrests. I have assisted the Gang Unit, the Major Crimes Task Force and the Detective Bureau in conducting probation and parole compliance checks, criminal investigations, vice details, surveillance details and serving search warrants. I have a good working relationship with members of the department, outside agencies and members of the community. The below is a summary of my qualifications and expertise. †¢ I have been a police officer for the Pomona Police Department for approximately eleven years †¢ Throughout my career, my performance evaluations have always either â€Å"meet standards† or â€Å"exceeded standards†. I have obtained these types of evaluations due to my strong work ethic, good judgment, and overall professionalism. †¢ During all of my work assignments, I have been able to develop positive interaction with those I work with and the community members IShow MoreRelatedFundamentals of Hrm263904 Words   |  1056 Pageswith the most effective instructor and student resources With WileyPLUS: Students achieve concept mastery in a rich, structured environment that’s available 24/7 Instructors personalize and manage their course more effectively with assessment, assignments, grade tracking, and more manage time better study smarter save money From multiple study paths, to self-assessment, to a wealth of interactive visual and audio resources, WileyPLUS gives you everything you need to personalize the teachingRead MoreProject Managment Case Studies214937 Words   |  860 PagesCenter, Inc., 222 Rosewood Drive, Danvers, MA 01923, (978) 750-8400, fax (978) 750-4470, or on the Web at www.copyright.com. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley Sons, Inc., 111 River Street, Hoboken, NJ 07030, (201) 748-6011, fax (201) 748-6008, e-mail: permcoordinator@wiley.com. Limit of LiabilityDisclaimer of Warranty: While the publisher and author have used their best efforts in preparing this book, they make no representations orRead MoreManaging Information Technology (7th Edition)239873 Words   |  960 PagesInfrastructure Outsourcing at Schaeffer (B): Managing the Contract CASE STUDY IV-5 Systems Support for a New Baxter Manufacturing Company Plant in Mexico CASE STUDY IV-6 The Challenges of Local System Design for Multinationals: The MaxFli Sales Force Automation System at BAT CASE STUDY IV-7 Meridian Hospital Systems, Inc.: Deciding Which IT Company to Join CASE STUDY IV-8 Mary Morrison’s Ethical Issue Seventh Edition Managing Information Technology Carol V. Brown Howe SchoolRead MoreLogical Reasoning189930 Words   |  760 Pagesupdated: April 26, 2016 Logical Reasoning Bradley H. Dowden Philosophy Department California State University Sacramento Sacramento, CA 95819 USA ii iii Preface Copyright  © 2011-14 by Bradley H. Dowden This book Logical Reasoning by Bradley H. Dowden is licensed under a Creative Commons AttributionNonCommercial-NoDerivs 3.0 Unported License. That is, you are free to share, copy, distribute, store, and transmit all or any part of the work under the following conditions:Read MoreExploring Corporate Strategy - Case164366 Words   |  658 Pagesdeciding on material for Chapter 2, the case example, Global Forces and the European Brewing Industry, tests a reader’s understanding of the main issues inï ¬â€šuencing the competitive position of a number of organisations in the same industry with a relatively short case. For a case that permits a more comprehensive industry analysis The Pharmaceutical Industry could be used. However, if the purpose is more focused – illustrating the use of ‘ï ¬ ve forces’ analysis – the TUI case study or Illustration 2.3 on The