Brief On The Code Of Hammurabi Essay

, Research Paper Brief Look at the Code of Hammurabi In his place as King of Babylonia, Hammurabi managed to form the universe # 8217 ; s first codification of Torahs and set up Babylon as the dominant and successful Amorite metropolis of its clip. # 8220 ; Records written on clay tablets show that Hammurabi was a really capable decision maker and a successful warrior. His regulation spanned from 1792 BC to 1750 BC When he became king in 1792, he was still immature, but had already become entrusted with many official responsibilities in his disposal # 8221 ; ( Grolier ) . In the early old ages of his reign, Hammurabi largely participated in traditional activities, such as mending edifices, delving canals, and contending wars. Yet subsequently in his regulation, Hammurabi organized a alone codification of Torahs, the first of its sort, hence doing himself one of the universe # 8217 ; s most influential leaders. Hammurabi was chiefly influential to the universe because of his codification of Torahs. This codification consisted of 282 commissariats, consistently arranged under a assortment of topics. He sorted his Torahs into groups such as household, labour, personal belongings, existent estate, trade, and concern. This was the first clip in history that any Torahs had been categorized into assorted subdivisions. This format of organisation was emulated by civilisations of the hereafter. For illustration, Semitic cultures wining Hammurabi # 8217 ; s regulation used some of the same Torahs that were included in Hammurabi # 8217 ; s codification. Hammurabi # 8217 ; s method of idea is apparent in present twenty-four hours societies, which are influenced by his codification. Modern authoritiess presently create specific Torahs, which are placed into their appropriate household of similar Torahs. Hammurabi had his Torahs recorded upon an eight-foot high black rock memorial. Hammurabi based his codification on rules like, the strong should non wound the weak, and that penalty shou ld suit the offense. As for penalty, â€Å"legal actions were initiated under the codification by written pleadings ; testimony was taken under curse. The codification was terrible in its punishments, ordering â€Å"an oculus for an oculus, a tooth for a tooth† ( Grolier ) . These codifications of Torahs were maintained by raising the authorization of the Gods and the province. Although the penalties were different than those of today, the authorization of the province ( authorities ) is similar. Presently, penalties are issued through the province # 8217 ; s jurisprudence enforcement system, comparable to the manner penalty was determined and enforced in ancient Babylon. In the codification, offenses punishable by decease required a test in forepart of a bench of Judgess. Included in these offenses were: bigamy, incest, snatch, criminal conversation and larceny. There were besides Torahs similar to today. For illustration, a hubby who wished to disassociate his married woman, was required to pay maintenance and child support. By making the universe # 8217 ; s first set of organized Torahs, Hammurabi constituted a theoretical account set of moral codifications for other civilisations to double. # 8220 ; The codification of Hammurabi is believed to hold greatly influenced the development of Near Eastern civilisations for centuries after it was written # 8221 ; ( Britannica ) . Although Hammurabi failed to set up an effectual bureaucratic system himself, his thoughts were successful in set uping Torahs in Babylonia. Since Babylon was the universe # 8217 ; s first city, the big population needed to be bound by a rigorous set of organized civil Torahs. The manner Hammurabi constructed his Torahs is influential to the universe today, because Torahs can be more easy understood by the people. Bibliography # 8220 ; Code of Hammurabi. # 8221 ; Encyclopedia Britannica ( 1989 ) , X, 682. # 8220 ; Hammurabi. # 8221 ; Grolier Multimedia Encyclopedia ( 1994 ) . # 8220 ; Hammurabi. # 8221 ; Compton # 8217 ; s Encyclopedia ( 1990 ) , XI, 225.

Electro Mcnichael Assignment Example | Topics and Well Written Essays - 1750 words - 4

Electro Mcnichael - Assignment Example The main electrical systems supplied by the emergency power supply include navigation and communication equipment, emergency lighting, the fire and sprinkler pumps, the water tight doors and lifts, the steer gear and bilge pump. The system is automatically connected to the emergency switchboard and is automatically started if the main power source goes off. The system is always located higher up and outside the engine room spaces. This insulates them from any damage and / or fire to the engine room. Batteries in ships are backup source of power as an emergency system or form part of the standby power system installed to protect property and life from the various consequences of loss of primary power supply. They are an excellent source and store for electrical power since they are used as instant supply source of available energy. They are also used to provide low voltage direct current supply on regular basis to various machines on the deck and engine. Generally, there are two types of batteries used onboard a ship; the lead acid batteries and the alkaline batteries. The Lead – Acid batteries also known accumulators consist of six separate cells in a series and each cell contains a lead peroxide plate as the positive terminal and a lead plate as the negative terminal which are both immersed in dilute sulphuric acid, the two plates are known as electrodes and the sulphuric acid is known as the electrolyte. This whole arrangement is kept in a leak proof casing. The two plates are joined by a wire and this develops a potential across this wire which eventually ensures current starts flowing through it. These batteries develop a total output of 12 volts since each cell in the series has a potential of producing 2 volts. The Lead Acid accumulators used currently has many plates which are interleaved in one cell. For proper insulation the whole arrangement

The LM curve Essay Example | Topics and Well Written Essays - 750 words

The LM curve - Essay Example IS curve or IS schedule explains the investments and savings aspect of market or economy. This explains the activity of goods and services performance in the economy. The LM curve, on the other hand, explains the money market or money aspects of the market and economy. As a whole, they both describe the overall activities of the economy which lead national income. The FE schedule describes the labor market and the labor aspects of the economy. The IS-LM-FE model addresses the three major areas of any economy. Labor, money and goods and services are all addressed by this model. We have the IS curve equation. Using the given data, we can calculate for the income Y. r = 0.1(I+G+0.2Y*-0.2Y+50RE) as r = r* = 5, we can substitute the value of r* for r in the IS equation. 5 = 0.1 (100 + 100 + 0.2*500 - 0.2Y + 50*1) Yielding Y = 1500 This gives us the income, Y, as 1500. Y, the income, is local income only as the foreign income Y* has also been considered. This is the equilibrium level of income in the economy. To calculate for the resulting equilibrium level of money supply, we use the LM curve. The LM curve explains the supply and demand aspects of money in the market and economy. Using the equation for the LM curve, we can calculate for the equilibrium money supply level in the market. M=0.25Y-5r We calculated Y to be 1500 and r is given to be r* which is 5. Solving for M, money supply, we get M = 350 The money supply has equilibrium value of 350 for the given values of income, exchange rate and other variables. b)to what extent does r* have to move in order to obtain an income level of 1600explain For the income to be 1600, we can calculate for the value of r* which is also r is our case. Solving the same equation of IS schedule for r we get, r = 0.1(I+G+0.2Y*-0.2Y+50RE) Putting values of I, G, Y*, Y and RE, we get, r = 0.1 (100 + 100 + 0.2*500 - 0.2*1600 + 50*1) r = 18 r has to be 18 in order to make the income equal to 1600. This means that the value of r has to increase to 360% of its original value. By reaching this level, the income in the market will be

La liberté de lhomme :: essays research papers

Comme nous l'avons vu en classe, la science et la foi sont divisà ©s profondà ©ment dans notre socià ©tà ©. Les scientifiques rejettent, de faà §on assez gà ©nà ©rale tout ce dont touche à   la foi. De leur part, les religieux s'en prennent aux scientifiques pour leurs tentatives de tout expliquer de manià ¨re rationnelle et scientifique. Dans cet article, Pierre Karli essaie de mettre au point les diffà ©rences fondamentales dans le dà ©bat entre la science et la foi, tout en essayant de rapprocher les deux. Il traà ®te d'abord de la science et de la foi de faà §on catà ©gorique, oà ¹ il indique ce dont nous apporte chacun ainsi que les "collusions" dont il voit entre la foi et le pouvoir politique et entre la science et le pouvoir politique. Il saute ensuite vers une discussion de l'à ªtre humain et la question de l'"instinct d'agression" pour finalement tomber sur une discussion du dà ©bat autour de la libertà © de l'homme. Les diffà ©rences entre la science et la foi ont à ©tà © dà ©battues pendant longtemps. Les scientifiques rejettent toute notion d'un Dieu crà ©ateur, puisqu'ils sont incapables de prouver de faà §on concrà ¨te son existence. Les religieux critiquent les scientifiques de toujours rationaliser et d'essayer de tout mesurer. Par exemple, comment peut-on mesurer l'amour? Les scientifiques peuvent-ils tout de mà ªme nier l'existence de cette force, cette à ©motion? De la part des religieux et croyants, le cas est de mà ªme pour Dieu. Karli dit qu'on ne peut pas comparer ces deux aspects par contre, puisqu'ils ne sont pas semblables. Le problà ¨me se retrouve que les religieux se servent d'une approche religieuse pour examiner la science. De l'inverse pour les scientifiques à   l'à ©gard de la religion. Mais ces deux champs ne peuvent pas à ªtre examinà ©s de la mà ªme manià ¨re. C'est ici que provient les affrontements entre les deux. La science se sert de raison pour pouvoir dà ©crire, mesurer et dà ©montrer. Les scientifiques essaient de tout mesurer, dà ©crire et dà ©montrer, mais arrivent à   un mur lorsqu'ils regardent des aspects mystiques ou religieux. La science, elle, nous permet une meilleure connaissance du monde et de notre relation avec celle-ci. De son cà ´tà ©, la foi est "l'adà ©sion à   une và ©rità © rà ©và ©là ©e, donnà ©e entià ¨re dà ¨s le dà ©part, et qui rà ©pond à   un besoin de transcendence, d'absolu." (Karli, p. 138) Elle nous dit ce qu'on doit faire dans la vie pour doter celle-ci d'un sens, d'une raison d'à ªtre. Mais pour Karli, ces deux ne sont pas mutuellement exclusifs comme nous le ferait croire les participants des deux champs. Karli, comme d'autres thà ©ologiens et religieux(Teilhard de Chardin, l'abbà © Laflamme1 entre autres) essaie de reconcilier la science et la religion. La libertà © de l'homme :: essays research papers Comme nous l'avons vu en classe, la science et la foi sont divisà ©s profondà ©ment dans notre socià ©tà ©. Les scientifiques rejettent, de faà §on assez gà ©nà ©rale tout ce dont touche à   la foi. De leur part, les religieux s'en prennent aux scientifiques pour leurs tentatives de tout expliquer de manià ¨re rationnelle et scientifique. Dans cet article, Pierre Karli essaie de mettre au point les diffà ©rences fondamentales dans le dà ©bat entre la science et la foi, tout en essayant de rapprocher les deux. Il traà ®te d'abord de la science et de la foi de faà §on catà ©gorique, oà ¹ il indique ce dont nous apporte chacun ainsi que les "collusions" dont il voit entre la foi et le pouvoir politique et entre la science et le pouvoir politique. Il saute ensuite vers une discussion de l'à ªtre humain et la question de l'"instinct d'agression" pour finalement tomber sur une discussion du dà ©bat autour de la libertà © de l'homme. Les diffà ©rences entre la science et la foi ont à ©tà © dà ©battues pendant longtemps. Les scientifiques rejettent toute notion d'un Dieu crà ©ateur, puisqu'ils sont incapables de prouver de faà §on concrà ¨te son existence. Les religieux critiquent les scientifiques de toujours rationaliser et d'essayer de tout mesurer. Par exemple, comment peut-on mesurer l'amour? Les scientifiques peuvent-ils tout de mà ªme nier l'existence de cette force, cette à ©motion? De la part des religieux et croyants, le cas est de mà ªme pour Dieu. Karli dit qu'on ne peut pas comparer ces deux aspects par contre, puisqu'ils ne sont pas semblables. Le problà ¨me se retrouve que les religieux se servent d'une approche religieuse pour examiner la science. De l'inverse pour les scientifiques à   l'à ©gard de la religion. Mais ces deux champs ne peuvent pas à ªtre examinà ©s de la mà ªme manià ¨re. C'est ici que provient les affrontements entre les deux. La science se sert de raison pour pouvoir dà ©crire, mesurer et dà ©montrer. Les scientifiques essaient de tout mesurer, dà ©crire et dà ©montrer, mais arrivent à   un mur lorsqu'ils regardent des aspects mystiques ou religieux. La science, elle, nous permet une meilleure connaissance du monde et de notre relation avec celle-ci. De son cà ´tà ©, la foi est "l'adà ©sion à   une và ©rità © rà ©và ©là ©e, donnà ©e entià ¨re dà ¨s le dà ©part, et qui rà ©pond à   un besoin de transcendence, d'absolu." (Karli, p. 138) Elle nous dit ce qu'on doit faire dans la vie pour doter celle-ci d'un sens, d'une raison d'à ªtre. Mais pour Karli, ces deux ne sont pas mutuellement exclusifs comme nous le ferait croire les participants des deux champs. Karli, comme d'autres thà ©ologiens et religieux(Teilhard de Chardin, l'abbà © Laflamme1 entre autres) essaie de reconcilier la science et la religion.

Is totemism a religion? Essay

Defining what constitutes a religion is a difficult, if not an impossible quest. However, before determining whether or not certain belief-systems and/or ritualized practices can be considered a religion, a definition is imperative. For our purposes, I am going to use the extremely elementary definition from Webster’s New Dictionary , â€Å"A system of faith and worship.† In The Elementary Forms of Religion, Emile Durkheim, a French Sociologist from the 19th Century, examines totemism in an effort to draw universals between all religions. Durkheim sets his focus on Australian totemism, because it is the most â€Å"primitive culture† with the most resources available. From Durkheim’s perspective, the basis of totemism is to create lasting societal bonds. Totemic tribes are assorted into clans whose unity results not from kinship, but from the religious relationship between the members. From Durkheim’s perspective, the totemism in this culture is based on the sacred relationships developed by the clan’s members in addition to some totemic unit, which is usually a plant or animals species common to the area. If an entire society is based around its sacred ritualized practices, it is only fair to consider those ritualized beliefs and practices as constituting a religion. Thus, the real question is, can a society whose spirituality is based on kinship, and whose idea of sacred lies only in the ties within the clan and not on a god or gods of some sort be considered a religion? The answer to this question is yes. Although totemic practices may not be familiar to many Westerners, when real speculation is given to various totemic religions, it is easy to see the complexity that underlies many forms of totemism. In addition, when looking at the religions that are common to us Westerners, can we really argue that our common religions are more logical than theirs? Through the totemic principles of the universe, and the worshiping of idols, even if these idols do not represent G-ds, it proves that totemism is most certainly a religion. Durkeim uses totemism as a basis from which answers to our lingering questions about modern religions can be drawn. â€Å"In our eyes, the question whether totemism has been more or less universal or not, is quite secondary. If it interests us, it does so before all because in studying it we hope to discover relations of a nature to make us understand better what religion is( Durkheim, 176).† Durkheim is using totemism as the platform from which  all other religions shall be compared to derive new and provoking ideas about religion. Durkheim believes totemism contains obvious religious qualities, even with the lack of a god or gods. † Finally, that which we propose to study in this work is the most primitive and simple religion which it is possible to find ( Durkheim 176).† Durkheim clearly considers totemism a valid although â€Å"simple† religion. Of course, this is only the opinion of one, we must delve into totemic rituals and beliefs before it can be proven that totemism is just as much of a religion as any other. Before arguing the attributes of totemism that allow it to be classified as a religion, a more thorough understanding of various totemic practices and the principle’s and beliefs behind those practices is necessary. The first and most prominent example that will be used to describe totemism, will be from the various Australian tribes described by Durkheim. The critical belief in Australian totemism, is the notion that the totemic entity, whatever it may be, is sacred. The entity is thought to bestow sacredness on whatever carries its mark. The totemic entity is used to mark various objects such as stones, sticks, wood, etc. in various rituals. â€Å"The totem is in fact a design which corresponds to the heraldic emblems of civilized nations, and each person is authorized to bear it as proof of the identity of the family to which it belongs ( Durkheim 180).† It is true that we have symbols and emblems that represent our society, which we deem sacred. Is that notion really so outlandish? Many patriotic Americans would be offended by the burning of the American flag, which is only an inanimate object to which we grant sacredness. This, however, is a nation and not a religion, but it is additionally quite common in many religions to revere objects. In Judeo-Christian religions, sacredness is assigned to a book, the Bible, among many other symbols from the Jewish Star to the Christian Cross. If the Bible is dropped or thrown down in many religions, it is seen as a direct offense to G-d, and one must kiss the book to compensate. Notice, also the dropping of the â€Å"o† in G-d. To many religious Jews even writing the name God is considered highly offensive. Assigning value to an object is a common trait across many religions, the difference is that the symbols used in totemism are not a representation for an actual god. Although the totemic emblem is not representative of a god that bears human-like qualities, it is deemed sacred and thus must be some sort of a representation of higher forces as opposed to higher beings. Totemic emblems are not only found on trees, in houses, on wood, etc, but also on the bodies of humans ( Durkheim 181). Whether they are marked on a body through mutilation, scarring, and tattooing, or whether the totems is represented on jewelry and on clothing, the adornment of totems on humans is yet another indication of its sacred value. â€Å"These totemic decorations enable us to see that the totem is not merely a name and an emblem. It is in the course of the religious ceremonies that they are employed; they are part of the liturgy; so while the totem is a collective label, it also has a religious character. In fact, it is in connection with it, that things are classified as sacred or profane. It is the very type of sacred thing (Durkheim 183).† â€Å"Sacred† is used to mean the things that are unworldly which cause humans to revere while â€Å"profane† is simply worldly matter. Once again, the assignment of so much value that one deems it sacred is evidence of religious qualities. Aside from the actual totemic emblem, there are other objects used in worship which are also considered sacred. The Arunta in particular, a tribe in Central Australia, uses an object called a churinga which is literally pieces of wood or polished stone, with the totemic entity marked upon it. Each group has a number of various churinga’s which sometimes bare a whole at one end where a thread made of human or opossum hair goes through. The thread allows the churinga to, when suspended, whirl into the air producing a humming noise which Durkheim compares to the toys of children ( Durkheim, 183, 119). These objects accompany rituals of any importance but also have a direct effect on the â€Å"sacred† and â€Å"profane.† The actual word churinga translates to mean sacred, and women, children, and young men who have not yet been initiated are not granted access to these instruments of piety. Having access to these instruments could be considered positive and negative. Certain churinga’s could not to be handled or viewed at by profane persons when not in use. Sometimes they were placed in secret hiding locations where the † sacred character of the churinga [was] so great that it communicates itself to the locality where they are stored ( Durkheim 184, 120).† Additionally they had powers such as they could create courage and  vigor in combat, heal sickness, and ensure fertility of the totemic animal or plant etc ( Durkheim 184, 120). In all, the sacredness the clan placed on these object is more than apparent and indicates the religious qualities of totemism. It is crucial to remember that the objects chosen to represent totemic symbols are in no way related to the actual symbol itself. The totem itself is not creating the religious feeling, but is solely a means to make tangible the spirituality that bonds a clan. In other words, totemism really has nothing to do with the totem. Instead it is the accumulated experiences of the various social units that creates those intense feelings of awe and reverence that has caused religion to last throughout the ages. Durkheim rationalizes this by saying that most individuals are vulnerable to authoritative figures in societies. In other words, people are inclined to follow individuals who have earned some sort of respect. Durkheim believes that in group environments, the authoritative individual has the capacity to make other individuals feel as though they are experiencing something that can not be experienced alone. People usually are incapable of distinguishing the cause of the intense feelings they are undergoing. Thus, the individuals in such a setting assume that it is some otherworldly force that is the cause of their newfound spiritual experience. The source of whatever is causing those feelings of intensity is what is deemed sacred. The sacred comes in different forms in all religions. In most religions sacredness is assigned to a god or gods. In totemism, it happens to be a totem which symbolizes the sacredness of the kinship in a clan. An interesting perspective that Durkheim holds is that in practice totemic religion in particular arose out of tribal life style. Individuals in tribal societies lived in groups too small to create the type of religious forces recognized by Durkheim. They usually lived spread across vast landscapes. On various occasions social meetings would be held that may be considered large enough to be called a mass of people. In Durkheim’s opinion, gatherings of this sort would effervesce, meaning that the spirituality that lies in the bonds of the group would build creating an even larger sense of religious awe. The group environment would cause the essential production of excited  behaviors and heightened emotions that propel belief in the sacred. A continuation off the previous belief, is Durkheim’s notion that sacredness is contagious. Through these group gatherings, Durkheim argues that the sacred is passed on by means of physical contact. This is proven through rituals that deem new things sacred when touched by previous instruments considered sacred. This is also common in Judaism where the Torah, the first five books in the Bible considered very sacred to the Jews, is touched by all those worshipping in the temple as a way of passing on the sacredness of the Torah to the members of the congregation. Catholics feel drinking wine that is blessed is equivalent to drinking the blood of Christ and thus feel they have attained a degree of sacredness through this ritual. Totemism is most certainly a religion, and bears all the qualities that many consider necessary before labeling something a religion. Durkheim used totemism to analyze the origins of religion in addition to the role religion plays in aiding people in understanding present society. It has been made evident that Durkheim considered religion essentially social viewing it from the eyes of a sociologist. In Durkheim’s mind, primal societies are where religion originated. He believed that although religion is only felt by individuals, it is an episode caused by a few factors. Due to the fact that religion is passed from generation to generation, the perspective that it is larger than any one person is created. The notion that it is larger than an individual allows individuals to become awe stricken by its seemingly evident power. In addition, in closed societies such as the ones which employ totemism, religion is universal, meaning that everyone has the same belief system. The collectiveness ensued through the belief system creates a unity and spiritual bonds among the members of the clans. Lastly, Durkheim believed that individuals in closed societies really have no other options but to believe in the religion taught to or experienced by them from an early age. Durkheim also touched on the fact that the forbidden and the unknown play considerable roles in understanding the essence of religion. Because totemism possesses and even exemplifies Durkheim’s opinions of religion, in addition to standard definitions of religion, it is only fair to label it as being one.

A Research Study On Cancer Registry History - 1338 Words

Cancer Registry History A cancer registry is an information system that collects, maintains, storages, and analyses data on people with cancer. Cancer data is important to healthcare world. Physicians, researchers, legislators, medical students, epidemiologists, and public health planners rely on this data. Researchers need it to study possible causes of cancer and doctors need it to decide the best course of treatment for their patient. The major purposes are: †¢ to establish and maintain a cancer incidence reporting system; †¢ to be an informational resource for the investigation of cancer and its causes; and †¢ to provide information to assist public health officials and agencies in the planning and evaluation of cancer prevention and†¦show more content†¦(WellStar Cancer Network, 2015) Mailing Letters This process includes separating patient and doctor letters and placing them in the correct envelope. The purpose is to receive recent follow ups on patients who have or did have cancer. Procedure 1. Obtain letters from the appropriate employee. 2. Separate doctor letters from patient letters. a. Doctor letters will say â€Å"Dear Dr. Smith†. 3. Fold the letter hotdog style in half leaving about  ½ inch at top. 4. Fold the letter again leaving the â€Å"Dear __________† showing at the very bottom. 5. Obtain two envelopes for patient letters. a. Envelope that states â€Å"Follow Up Program. This is not a Bill†. b. Envelope that states â€Å"Oncology Data Center† with a stamp on the top right corner. 6. Obtain two envelopes for doctor letters. a. Envelope that states â€Å"Wellstar Kennestone Hospital† in the top left corner only. b. Envelope that states â€Å"Oncology Data Center† with no stamp in top right corner. 7. Place the patient and doctor letters in the appropriate envelope. 8. Verify the patient letters are in the patient envelopes and the doctor letters are in the doctor envelopes. 9. Place the letters in the mail room on the desk. Follow Ups The purpose of follow ups is to monitor the statuses of patients in the cancer registry. The American College of Surgeons Commission on Cancer is to maintain a 90% follow up rate of

Cheer Debate Is Cheerleading a Sport - Free Essay Example

Sample details Pages: 1 Words: 367 Downloads: 1 Date added: 2019/08/05 Category Sports Essay Level High school Tags: Cheerleading Essay Did you like this example? Cheerleading has been in schools for decades, so why would it not be counted as a sport?Have you ever heard of the Great White Sharks? They are 4 time world champions. Some people may think that cheer is a sport, but others might think that cheer is just for the girls to show off to the guys. It is a sport, because they compete among other teams all over the states. They work just as hard as a basketball team or baseball team. Just like any other sport, they practice over and over. Just like basketball players practice plays , cheerleaders practice a routine for hours at a time. Some teams practice every day a week all day long, thats twelve hours of practice. Im sure that some basketball or baseball teams practice for 12 hours a day too. Don’t waste time! Our writers will create an original "Cheer Debate: Is Cheerleading a Sport?" essay for you Create order Most teams tryout at the beginning of a new year to recruit any new amazing flyers or bases for cheer stunts. Just like football, they tryout for the quarterback position or a running back. People all over the world compete and work as a team to win. Together as a team they eat, sleep, and live under the same roof. Cheerleading requires a uniform to compete in and go to special occasions. They perform in parades and special events hosted by the president or for the queen. Just like all other teams, they create and order uniforms. Some people say that not all teams compete. Yes, that is true but a lot of people say cheerleading is to keep the teams true to themselves and not lose faith if the they miss a shot. Some others also say that they are only to cheer on the team and get the crowd excited, but thats not true they are just there for the team or the crowd theyre there for themselves. Some may say that cheerleaders are there to cheer for the team in whatever sport they do, but thats not all they do. They practice every day just like every other team does. So just think about it. Do you think cheerleading is a sport? So consider my thoughts ,about why cheer is a sport and why it should be.