A study on Penis free essay sample

Penis (plural penises or penes) is a general term for the organs with which male and hermaphrodite animals introduce sperm into receptive females during copulation. Such organs occur in many animals, both vertebrate and invertebrate, but males do not bear a penis in every animal species, and in those species in which the male does bear a so-called penis, the penes in the various species are not necessarily homologous. For example, the penis of a mammal is at most analogous to the penis of a male insect or barnacle. The term penis applies to many reproductive intromittent organs, but not to all; for example the intromittent organ of most cephalopoda is the hectocotylus, a specialised arm, and male spiders use their pedipalps. In most species of animals in which there is an organ that might reasonably be described as a penis, it has no major function other than intromission, or at least conveying the sperm to the female, but in the placental mammals the penis bears the distal part of the urethra, which discharges both urine during urination and semen during copulation as the occasion requires. We will write a custom essay sample on A study on Penis or any similar topic specifically for you Do Not WasteYour Time HIRE WRITER Only 13.90 / page The Blue Whale has the largest penis of any organism on the planet, typically measuring 8-10 feet. Contents [hide] 1 In different animals 1. 1 Vertebrates 1. 1. 1 Mammals 1. 1. 2 Other vertebrates 1. 2 Invertebrates 2 Etymology 3 See also 4 References 5 External links In different animals Vertebrates Mammals Further information: Sexual reproduction in male mammals For the male human sexual organ, see Human penis. Penis of an Asian elephant. As with any other bodily attribute, the length and girth of the penis can be highly variable between individuals of the same species. In many animals, especially mammals, the size of a flaccid penis is smaller than its erect size. A bone called the baculum or os penis is present in most mammals but absent in humans and horses. In mammals the penis is divided into three parts:[1] Roots (crura): these begin at the caudal border of the pelvic ischial arch. Body: the part of the penis extending from the roots. Glans: the free end of the penis. The internal structures of the penis consist mainly of cavernous, erectile tissue, which is a collection of blood sinusoids separated by sheets of connective tissue (trabeculae). Some mammals have a lot of erectile tissue relative to connective tissue, for example horses. Because of this a horses penis can enlarge more than a bulls penis. The urethra is on the ventral side of the body of the penis. Stallions have a vascular penis. When non-erect, it is quite flaccid and contained within the prepuce (foreskin, or sheath). The retractor penis muscle is relatively underdeveloped. Erection and protrusion take place gradually, by the increasing tumescence of the erectile vascular tissue in the corpus cavernosum penis. Bulls, rams and boars have an S-shaped penis with a sigmoid flexure which straightens out during erection. Bulls have a fibro-elastic penis. Given the small amount of erectile tissue, there is little enlargement after erection. The penis is quite rigid when non-erect, and becomes even more rigid during erection. Protrusion is not affected much by erection, but more by relaxation of the retractor penis muscle and straightening of the sigmoid flexure. [2] Canids, including dogs, have a bulbus glandis at the base of their penis. During coitus the bulbus glandis swells up and results in a tie (the male and female dogs being tied together). Muscles in the vagina of the female assist the retention by contracting. Cats have barbed penises, with about 120–150 one millimeter long backwards-pointing spines. [3] Upon withdrawal of the penis, the spines rake the walls of the females vagina, which is a trigger for ovulation. As a general rule, a mammals penis is proportional to its body size, but this varies greatly between species – even between closely related ones. For example, an adult gorillas erect penis is about 4 cm (1. 5 in) in length; an adult chimpanzee, significantly smaller (in body size) than a gorilla, has a penis size about double that of the gorilla. In comparison, the human penis is larger than that of any other primate, both in proportion to body size and in absolute terms. [4] In the realm of absolute size, the smallest vertebrate penis belongs to the common shrew (5 mm or 0. 2 inches). Accurate measurements of the blue whale are difficult to take because the whales erect length can only be observed during mating. [5] Most marsupials, except for the two largest species of kangaroos, have a bifurcated penis, separated into two columns, so that the penis has two ends corresponding to the females two vaginas. [6] Neither marsupials nor monotremes possess a baculum. Echidnas have a four-headed penis, but only two of the heads are used during mating. The other two heads shut down and do not grow in size. The heads used are swapped each time the mammal has sex. [7] It has been postulated that the shape of the human penis may have been selected by sperm competition. The shape could have favored displacement of seminal fluids implanted within the female reproductive tract by rival males: the thrusting action which occurs during sexual intercourse can mechanically remove seminal fluid out of the cervix area from a previous mating. Other vertebrates Most male birds (e. g. , roosters and turkeys) have a cloaca (also present on the female), but not a penis. Among bird species with a penis are paleognathes (tinamous and ratites), Anatidae (ducks, geese and swans), and a very few other species (such as flamingoes). A bird penis is different in structure from mammal penises, being an erectile expansion of the cloacal wall and being erected by lymph, not blood. It is usually partially feathered and in some species features spines and brush-like filaments, and in flaccid state curls up inside the cloaca. The Argentine Blue-bill has the largest penis in relation to body size of all vertebrates; while usually about half the body size (20 cm), a specimen with a penis 42. 5 cm long is documented. Male turtles and crocodiles have a penis, while male specimens of the reptile order Squamata have two paired organs called hemipenes. Tuataras must use their cloacae for reproduction. [9] In some fishes, the gonopodium, andropodium, and claspers are intromittent organs (to introduce sperm into the female) developed from modified fins. The spine-covered penis of Callosobruchus analis, a Bean weevil. Invertebrates The record for the largest penis to body size ratio is held by the barnacle. The barnacles penis can grow to up to forty times its own body length. This enables them to reach the nearest female. [5] In male insects, the structure analogous to a penis is known as aedeagus. The male copulatory organ of various lower invertebrate animals is often called the cirrus. A number of invertebrate species have independently evolved the mating technique of traumatic insemination where the penis penetrates the females abdomen and deposits sperm in the wound it produces.

Classes In Religious Instruction To Public School Pupils Religion Essay Example

Classes In Religious Instruction To Public School Pupils Religion Essay Example Classes In Religious Instruction To Public School Pupils Religion Essay Classes In Religious Instruction To Public School Pupils Religion Essay at pages 15, 16 of 330 U.S.. The bulk in the Everson instance, and the minority as shown by citations from the dissenting positions in our notes 6 and 7, agreed that the First Amendment s linguistic communication, decently interpreted, had erected a wall of separation between Church and State. They disagreed as to the facts shown by the record and as to the proper application of the First Amendment s linguistic communication to those facts. Acknowledging that the Illinois plan is barred by the First and Fourteenth Amendments if we adhere to the positions expressed both by the bulk and the minority in the Everson instance, advocate for the respondents challenge those positions as pronouncement and impulse that we reconsider and repudiate them. They argue that historically the First Amendment was intended to prohibit lone authorities penchant of one faith over another, non an impartial governmental aid of all faiths. In add-on they ask that we distinguish or overrule our retention in the Everson instance that the Fourteenth Amendment made the establishment of faith clause of the First Amendment applicable as a prohibition against the States. After giving full consideration to the statements presented we are unable to accept either of these contentions. To keep that a province can non systematically with the First and Fourteenth Amendments use its public school system to help any or all spiritual religions or religious orders in the airing of their philosophies and ideals does non, as advocate impulse, manifest a governmental ill will to faith or spiritual instructions. A manifestation of such ill will would be at war with our national tradition as embodied in the First Amendment s guarantee of the free [ 212 ] exercising of faith. For the First Amendment rests upon the premiss that both faith and authorities can outdo work to accomplish their lofty purposes if each is left free from the other within its respective domain. Or, as we said in the Everson instance, the First Amendment had erected a wall between Church and State which must be kept high and inviolable. Here non merely are the province s tax-supported public school edifices used for the airing of spiritual philosophies. The State besides affords sectarian groups an priceless assistance in that it helps to supply students for their spiritual categories through usage of the province s mandatory public school machinery. This is non separation of Church and State. Mr. Justice FRANKFURTER delivered the undermentioned sentiment, in which Mr. Justice JACKSON, Mr. Justice RUTLEDGE and Mr. Justice BURTON articulation. We dissented in Everson v. Board of Education, 330 U.S. 1, because in our position the Constitutional rule necessitating separation of Church and State compelled annulment of the regulation sustained by the bulk. Illinois has here authorized the commingling of sectarian with secular direction in the public schools. The Fundamental law of the United States forbids this. . . . [ 214 ] The development of colonial instruction, mostly in the service of faith, into the public school system of today is the narrative of altering constructs sing the American democratic society, of the maps of State-maintained instruction in such a society, and of the function therein of the free exercising of faith by the people. The modern public school derived from a doctrine of freedom reflected in the First Amendment. It is appropriate to remember that the Remonstrance of James Madison, an event BASIC in the history of spiritual autonomy, was called Forth by a proposal which involved support to spiritual instruction. See Mr. Justice Rutledge s sentiment in the Everson instance supra, 330 U.S. at pages 36, 37. As the impulse for popular instruction increased and in bend evoked strong claims for State support of spiritual instruction, contests non unlike that which in Virginia had produced Madison s Expostulation appeared in assorted signifier in other States. New York and Mass achusetts provide celebrated chapters in the history that established dissociation of spiritual learning from State-maintained schools. In New York, the rise of the common schools led, despite ferocious sectarian resistance, to the blackball of revenue enhancement founds to church schools, and subsequently to any school in which sectarian philosophy was [ 215 ] taught. In Massachusetts, mostly through the attempts of Horace Mann, all sectarian instructions were barred from the common school to salvage it from being rent by denominational struggle. The consequence of these contentions, frequently long and fierce, is reasonably summarized by stating that long before the Fourteenth Amendment subjected the States to new restrictions, the prohibition of promotion by the State of spiritual direction became the guiding rule, in jurisprudence and feeling, of the American people. . . . Separation in the field of instruction, so, was non imposed upon unwilling States by force of superior jurisprudence. In this regard the Fourteenth Amendment simply reflected a rule so dominant in our national life. To the extent that the Constitution therefore made it adhering upon the States, the footing of the limitation is the whole experience of our people. Avid wakefulness against merger of secular and spiritual activities by Government itself, through any of its instruments but particularly through its educational bureaus, was the democratic response of the American community to the peculiar demands of a immature and turning state, unique in the composing of its [ 216 ] people. A wholly different state of affairs elsewhere, as illustrated for case by the English commissariats for spiritual instruction in State- maintained schools, merely serves to exemplify that free societies are non cast in one cast. Different establishments evolve from different historic fortunes. It is pertinent to remind that the constitution of this rule of separation in the field of instruction was non due to any diminution in the spiritual beliefs of the people. Horace Mann was a devout Christian, and the deep spiritual feeling of James Madison is stamped upon the Remonstrance. The secular public school did non connote indifference to the basic function of faith in the life of the people, nor rejection of spiritual instruction as a agency of furthering it. The claims of faith were non minimized by declining to do the public schools bureaus for their averment. The non-sectarian or secular public school was the agencies of accommodating freedom in general with spiritual freedom. The crisp parturiency of the public schools to secular instruction was a acknowledgment of the demand of a democratic society to educate its kids, in so far as the State undertook to make so, in an atmosphere free from force per unit areas in a kingdom in which force per unit areas are most resisted and where struggles are most easy and most bitterly engendered. Designed to function as possibly the most powerful bureau for advancing coherence among a heterogenous democratic people, the public school must maintain scrupu- [ 217 ] lously free from web in the discord of religious orders. The saving of the community from dissentious struggles, of Government from unreconcilable force per unit areas by spiritual groups, of faith from censoring and coercion nevertheless subtly exercised, requires rigorous parturiency of the State to instruction other than spiritual, go forthing to the person s church and place, indoctrination in the religion of his pick. This development of the public school as a symbol of our secular integrity was non a sudden accomplishment nor attained without violent struggle. While in little communities of relatively homogenous spiritual beliefs, the demand for absolute separation presented no urgencies, elsewhere the growing of the secular school encountered the opposition of experiencing strongly engaged against it. But the inevitableness of such efforts is the really ground for Constitutional commissariats chiefly concerned with the protection of minority groups. And such religious orders are switching groups, changing from clip to clip, and topographic point to topographic point, therefore stand foring in their entirety the common involvement of the state. Enough has been said to bespeak that we are covering non with a matured rule, nor one holding the determinateness of a surveyor s boundary lines and bounds. But by 1875 the separation of public instruction from Church webs, of the State from the instruction of faith, was steadfastly established in the consciousness of the state. In [ 218 ] that twelvemonth President Grant made his celebrated comments to the Convention of the Army of the Tennessee: Encourage free schools and decide that non one dollar appropriated for their support shall be appropriated for the support of any sectarian schools. Decide that neither the province nor the state, nor both combined, shall back up establishments of larning other than those sufficient to afford every kid turning up in the land the chance of a good common school instruction, plain with sectarian, heathen, or atheistical tenet. Leave the affair of faith to the household communion table, the church, and the private school, supported wholly by private parts. Keep the church and province everlastingly separated. So strong was this strong belief, that instead than rest on the comprehensive prohibitions of the First and Fourteenth Amendments, President Grant urged that there be written into the United States Constitution peculiar amplifications including a specific prohibition against the usage of public financess for sectarian instruction,[ 6 ]such as had [ 219 ] been written into many State fundamental laws. By 1894, in pressing the acceptance of such a proviso in the New York Constitution, Elihu Root was able to sum up a century of the state s history: It is non a inquiry of faith, or of credo, or of party ; it is a inquiry of declaring and keeping the great American rule of ageless separation between Church and State. The extent to which [ 220 ] this rule was deemed a presupposition of our Constitutional system is strikingly illustrated by the fact that every State admitted into the Union since 1876 was compelled by Congress to compose into its fundamental law a demand that it keep a scho ol system free from sectarian control. . . . [ 226 ] How does released clip operate in Champaign? Public school instructors distribute to their students cards supplied by church groups, so that the parents may bespeak whether they desire spiritual direction for their kids. For those wanting it, spiritual categories are conducted in the regular schoolrooms of the public schools by instructors of faith paid by the churches and appointed by them, but, as the State tribunal found, subject to the blessing and supervising of the Superintendent. The classs do non profess to give secular direction in topics refering faith. Their blunt intent is sectarian learning. While a kid can travel to any of the spiritual categories offered, a peculiar religious order wishing a instructor for its fans requires the permission of the school overseer who in bend will find whether or non it is practical for said group to learn in said school [ 227 ] system. If no proviso is made for spiritual direction in the peculiar religion of a kid, or if for o ther grounds the kid is non enrolled in any of the offered categories, he is required to go to a regular school category, or a survey period during which he is frequently left to his ain devices. Reports of attending in the spiritual categories are submitted by the spiritual teacher to the school governments, and the kid who fails to go to is presumptively deemed a hooky player. Religious instruction so conducted on school clip and belongings is obviously woven into the on the job strategy of the school. The Champaign agreement therefore presents powerful elements of built-in force per unit area by the school system in the involvement of spiritual religious orders. The fact that this power has non been used to know apart is beside the point. Separation is a demand to abstain from blending maps of Government and of spiritual religious orders, non simply to handle them all every bit. That a kid is offered an option may cut down the restraint ; it does non extinguish the operation of influence by the school in affairs sacred to conscience and outside the school s sphere. The jurisprudence of imitation operates, and nonconformity is non an outstanding feature of kids. The consequence is an obvious force per unit area upon kids to go to. Again, while the Champaign school population represents merely a fraction of the more than two 100 and 50 religious orders of t he state, non even all the practising religious orders in Champaign are willing or able to supply spiritual direction. The kids belonging to these non-participating religious orders will therefore hold inculcated in them a feeling of segregation when the school should be the preparation land for wonts of community, or they will hold spiritual direction in a religion which is non that of [ 228 ] their parents. As a consequence, the public school system of Champaign actively furthers ingraining in the spiritual dogmas of some religions, and in the procedure sharpens the consciousness of spiritual differences at least among some of the kids committed to its attention. These are effects non conformable to statistics. But they are exactly the effects against which the Constitution was directed when it prohibited the Government common to all from going embroiled, nevertheless innocently, in the destructive spiritual struggles of which the history of even this state records some dark pages . . . . [ 231 ] Separation means separation, non something less. Jefferson s metaphor in depicting the relation between Church and State speaks of a wall of separation, non of a all right line easy overstepped. The public school is at one time the symbol of our democracy and the most permeant agencies for advancing our common fate. In no activity of the State is it more critical to maintain out dissentious forces than in its schools, to avoid confusing, non to state fusing, what the Fundamental law sought to maintain purely apart. The great American rule of ageless separation-Elihu Root s phrase bears repetition-is one of the critical trusts of our Constitutional system for guaranting integrities among our people stronger than our diversenesss. It is the Court s responsibility to implement this rule in its full unity. [ 232 ] We renew our strong belief that we have staked the really being of our state on the religion that complete separation between the province and faith is best for the pr ovince and best for faith. Everson v. Board of Education, 330 U.S. at page 59. If nowhere else, in the relation between Church and State, good fencings make good neighbours. Mr. Justice REED, dissenting. . . . [ 240 ] I find it hard to pull out from the [ bulk and agring ] sentiments any decision as to what it is in the Champaign program that is unconstitutional. Is it the usage of school edifices for spiritual direction ; the release of students by the schools for spiritual direction during school hours ; the alleged aid by instructors in passing out the petition cards to students, in maintaining lists of them for release and records of their attending ; or the action of the principals in set uping an chance for the categories and the visual aspect of the Council s teachers? None of the change by reversaling sentiments say whether the intent of the Champaign program for spiritual direction during school hours is unconstitutional or whether it is some ingredient used in or omitted from the expression that makes the program unconstitutional. . . . [ 244 ] The phrase an constitution of faith may hold been intended by Congress to be aimed merely at a province church. When the First Amendment was pending in Congress in well its present signifier, Mr. Madison said, he apprehended the significance of the words to be, that Congress should non set up a faith, and implement the legal observation of it by jurisprudence, nor compel work forces to idolize God in any mode contrary to their scruples. Passing old ages, nevertheless, have brought about credence of a broader significance, although neer until today, I believe, has this Court widened its reading to any such grade as keeping that acknowledgment of the involvement of our state in faith, through the granting, to measure up representatives of the chief religions, of chance to show faith as an optional, extracurricular topic during released school clip in public school edifices, was tantamount to an constitution of faith. A reading of the general statements of high solons of forme r yearss, referred to in the sentiments in this and Everson v. Board of Education, will demo that fortunes such as those in this instance were far from the heads of the writers. The words and spirit of those statements may be wholeheartedly accepted without in the least impugning the judgement of the State of Illinois. [ 245 ] Mr. Jefferson, as one of the laminitiss of the University of Virginia, a school which from its constitution in 1819 has been entirely governed, managed and controlled by the State of Virginia, was faced with the same job that is before this Court today: The inquiry of the constitutional restriction upon spiritual instruction in public schools. In his one-year study as Rector, to the President and Directors of the Literary Fund, dated October 7, 1822, approved by the Visitors of the University of whom Mr. Madison was one, Mr. Jefferson set forth his positions at some length. These suggestions of Mr. Jefferson were [ 246 ] adopted and ch. II, 1, of the Regulations of the University of October 4, 1824, provided that: Should the spiritual religious orders of this State, or any of them, harmonizing to the invitation held out to them, set up within, or next to, the precincts of the University, schools for direction in the faith of their religious order, the pupils of the University will be free, and expected to go to spiritual worship at the constitution of their several religious orders, in the forenoon, and in clip to run into their school in the University at its declared hr. [ 247 ] Therefore, the wall of separation between church and State that Mr. Jefferson built at the University which he founded did non except spiritual instruction from that school. The difference between the generalization of his statements on the separation of church and province and the specificity of his decisions on instruction are considerable. A regulation of jurisprudence should non be drawn from a figure of address. Mr. Madison s Memorial and Remonstrance against Religious Assessments relied upon by the dissenting Justices in Everson is non applicable here. Mr. Madison was one of the chief oppositions in the Virginia General Assembly of A Bill Establishing a Provision for Teachers of the Christian Religion. The monies raised by the taxing subdivision of that measure were to be appropriated by the Vestries, Elders, or Directors of each spiritual society, aˆÂ ¦ to a proviso for a Minister or Teacher [ 248 ] of the Gospel of their denomination, or the providing topographic points of Godhead worship, and to none other usage whatsoever aˆÂ ¦ . The conclusive legislative battle over this act took topographic point in the autumn of 1785 before the acceptance of the Bill of Rights. The Remonstrance had been issued before the General Assembly convened and was instrumental in the concluding licking of the act which died in commission. Throughout the Remonstrance, Mr. Madison speaks of the estab lishment sought to be effected by the act. It is clear from its historical scene and its linguistic communication that the Remonstrance was a protest against an attempt by Virginia to back up Christian religious orders by revenue enhancement. Issues similar to those raised by the instant instance were non discussed. Therefore, Mr. Madison s blessing of Mr. Jefferson s study as Rector gives, in my sentiment, a clearer indicant of his positions on the constitutionality of spiritual instruction in public schools than his general statements on a different topic. This Court summarized the amendment s recognized range into the spiritual field, as I understand its range, in Everson v. Board of Education. The Court s sentiment quotes the effect of the Court s logical thinking in Everson. I agree as at that place stated that none of our governmental entities can set up a church. I agree that they can non aid all or any faiths or prefer one over another. But aid must be understood as a purposeful aid straight to the church itself or to some spiritual group or organisation making spiritual work of such a character that it may reasonably be said to be executing ecclesiastical maps. Prefer must give an advantage to one over another. I agree that students can non be released in portion from their legal responsibility of school attending upon status that they attend spiritual categories. But as Illinois has held that it is within the discretion of the School Board to allow absence from school for spiritual instruc- [ 249 ] tion no legal responsi bility of school attending is violated. If the sentence in the first sentiment, refering the students release from legal responsibility, is intended to intend that the Constitution forbids a school to pardon a student from secular control during school hours to go to voluntarily a category in spiritual instruction, whether in or out of school edifices, I disagree. Of class, no revenue enhancement can be levied to back up organisations intended to Teach or pattern faith. I agree excessively that the province can non act upon one toward faith against his will or penalize him for his beliefs. Champaign s spiritual instruction class does none of these things. It seems clear to me that the aid referred to by the Court in the Everson instance could non hold been those incidental advantages that spiritual organic structures, with other groups likewise situated, obtain as a by- merchandise of organized society. This explains the well-known fact that all churches receive aid from authorities in the signifier of freedom from revenue enhancement. The Everson determination itself justified the transit of kids to church schools by New Jersey for safety grounds. . . . [ 253 ] The patterns of the federal authorities offer many illustrations of this [ voluntary and educational ] sort of aid by the province to faith. The Congress of the United States has a chaplain for each House who daily invokes godly approvals and counsel for [ 254 ] the proceedings. The armed forces have commissioned chaplains from early yearss. They conduct the populace services in conformity with the liturgical demands of their several religions, ashore and afloat, using for the purpose belongings belonging to the United States and dedicated to the services of faith. Under the Servicemen s Readjustment Act of 1944, eligible veterans may have preparation at authorities disbursal for the ministry in denominational schools. The schools of the District of Columbia have opening exercisings which include a reading from the Bible without note or remark, and the Lord s supplication. In the United States Naval Academy and the United States Military Academy, schools entirely supported and wholly controlled by the federal authorities, there are a figure of spiritual activities. Chaplains are attached to both schools. Attendance at church services on Sunday is compulsory at both Military and Naval Academies. At West Point the Protestant services are [ 255 ] held in the Cadet Chapel, the Catholic in the Catholic Chapel, and the Judaic in the Old Cadet Chapel ; at Annapolis merely Protestant services are held on the reserve, midshipmen of other spiritual persuasions attend the churches of the metropolis of Annapolis. These facts indicate that both schools since their earliest beginnings have maintained and enforced a form of engagement in formal worship. With the general statements in the sentiments refering the constitutional demand that the state and the provinces, by virtuousness of the First and Fourteenth Amendments, may make no jurisprudence esteeming an constitution of faith, I am in understanding. But, in the visible radiation of the significance given to those words by the case in points, imposts, and patterns which I have detailed above, I can non hold with the Court s decision that when students compelled by jurisprudence to travel to school for secular instruction are released from school so as to go to the spiritual categories, churches are unconstitutionally aided. Whatever may be the wisdom of the agreement as to the usage of the school edifices made with The Champaign Council of Religious Education, it is clear to me that past pattern shows such cooperation between the schools and a non-ecclesiastical organic structure is non fo

The Negative Side of Use from CIBC Bank on Social Media Research Paper

The Negative Side of Use from CIBC Bank on Social Media - Research Paper Example    Apparently, the continuously changing business environment and customer needs for a more convenient banking system have altogether motivated CIBC to inculcate social media as a key innovation in its customer services network. Use of Social Media by CBIC In its recent endeavors, CIBC has been rendering a varied range of banking services to its customers using social media in multiple linguistic forms, such as conveying its messages both in English and in French to the Twitter accounts. This, in turn, helped the organization in eradicating the barriers of cultural conflicts or segregation in delivering equal care to its customers in a global context. It is worth mentioning in this context that with the rapid changes taking place in the technology sector worldwide, the need for carrying the business through the social media has become very important for CBIC in achieving its goal of international competency. Subsequently, CIBC uses the most preferred social media in the worldwide c ontext, such as Facebook and Twitter, with the intention to advertise its new offers directly communicating with the targeted customers and also with the aim to deliver online services more effectively and in an informed manner (CIBC Mellon, 2013). In precise, CIBC opted for the inclusion of social media in its customer service network, with an intention to learn about the varied needs of the customers and also to attract a new range of customers towards its technology aided services. Strategically, the main aim of using the social media by CIBC is to preserve its efficiency in customer relationship management with the aid of direct-to-customer approach. The effectiveness of using social media by CBIC A critical examination of the organizational performance reveals that the social media was much effective for CBIC in the initial stages of its implementation. The strategy helped CBIC to attract a new range of customers and stay connected with the customers in the global platform, irr espective of the persisting cultural differences. However, after some years, there was a major problem observed in its usage, which indicated towards the inefficiency of the organization in continuously updating and managing its developmental strategies (Canadian Imperial Bank of Commerce, n.d). To be illustrated as a case example, the bank had engaged many Twitter and Facebook accounts with the purpose of delivering different services to its wide-ranging customer groups. However, owing to the managerial limitations of the bank, an involvement of many Twitter and Facebook accounts created confusion among the customers in availing the services of the bank as information sources became vibrant and multiple. Additionally, customers were also facing the huge problem in the searching the appropriate social media page on its website for availing the intended banking service owing to the deficiency of the bank to manage the technology resources efficiently. In order to mitigate such obstac les in customer service deliverance, the bank adopted the policy of greeting its online customers through Wikipedia.  Ã‚  

Design project Assignment Example | Topics and Well Written Essays - 750 words

Design project - Assignment Example In order to design an effective mini air compressor, the pumping capacity must be considered in advance. The designed mini air compressor must also be cost effective, portable, lightweight, easy to operate, and safe for use. A mini air compressor is a small device that can be used easily and moved from one place to another with ease. According to the requirements of a mini air compressor, it should be lightweight. A mini air compressor is small in size and making it light weight enhances its portability too. The compressed air is also expected to be released at a higher speed. As a result, the air requires adequate compression so that it is released at the intended speed. The time required to use the mini air compression is also shorter because it is used in filling air gadgets that requires low quantities of air, for instance, a flat tyre, air mattresses, and beach balls among others (Jacobs 2010). One needs to understand the pressure that is required to be generated by the air compressor. One measures the pressure within one of the car tires using the air pressure gauge stored within the car’s glovebox. The value you acquire from the gauge is 29psi. Convert it to a more convenient unit for pressure measurements as follows: A mini air compressor does not require any specialized skills to use. When designing the gadget, simple and easy to understand technology must be used to ensure it is easy to operate. The designed product must also be safe to use because safety of users is a basic quality assurance requirements. A sizeable gadget is also advisable because it should be portable and its cost needs to be reasonable and affordable. Designing a small gadget will require slightly small amounts of funds to implement. This translates to reasonable costs of the material (Jacobs 2010). Designing a gadget like a mini air compressor applies high-tech knowledge. However,

How Can We Fix K-12 Education Essay Example | Topics and Well Written Essays - 500 words

How Can We Fix K-12 Education - Essay Example Darwinian evolution advocates for evolution of current creatures from simple organisms million of years ago. Scholars argue that, teaching of creationism discourages students from applying scientific knowledge learned in class. Furthermore, the students are unable to conduct experiments, come up with logical results and make conclusions on experiments (National Academy Press 17). Another challenge is the inability to embrace new technology. This denies the system the ability to use new ideas effectively. This problem is caused by failure to recruit and retain qualified teachers (National Academy Press 21). Another challenge is legitimizing K-12 education. Regardless of the effort by environmentalists on the importance of K-12 education as means of conserving the environment, the government has not legitimized K-12 education or made it part of the curricula within public schools. The government has failed to adhere to warnings that make learning convenient and effective. Lastly, the system does not get any funding from the government leading to seclusion of public schools from K-12 education. It is regrettable that only children from affluent families can learn using K-12 education system (National Academy Press 57). Despite all the challenges experienced by K-12 education system, scholars argue that there are some positive efforts. Consequently, K-12 education should be accessible to students. The concerned stakeholders should train and recruit qualified teachers. Tutoring program found at Haas Center for Public Service, Stanford Teacher Education Program and the Teach for America program should be used for training any members that would like to learn more about K-12 education system (National Academy Press 69). K-12 education system should have specific teachers who can be able to guide students on-line as they learn. Teachers who are responsible for K-12 education

Comparison of War on Terror with the Cold War

Comparison of War on Terror with the Cold War Does the ‘Global War on Terror’ inaugurated by George W. Bush have similarities to the Cold War? Since 2001, academics and the United States administration have continuously compared the war against terrorism to the Cold War. The confrontations that the United States and its allies experienced during the war against communism in the Cold War and, more recently, the War on Terror arguably share significant similarities. Although there is significant debate across academia, some argue that Terrorism is the new Communism which similarly seeks to challenge and overthrow Western ideas and the whole structure of the liberal democratic world order. Others, among them revisionist historians, Claim that the main similarity between the Cold War and the War on Terror is the desire of the US to benefit from conflict, capitalise and secure other countries in its economic structures for own benefit. However, even though these are significant arguments, there has been a significant rise of discourse that seeks to separate the War on Terror from other conflicts, including the Cold War, stating that it is a new kind of war which symbolises a profound social transformation in the contemporary globalised world. For the purpose of this essay I summarise the nature of the War on Terror and its prevalent similarities to the Cold War. After that I present arguments stating that the War on Terror is in fact significantly different. After 9/11 the Bush administration urged the national policy to strengthen the core need to focus on a stronger homeland defence. The Department of Homeland Security was established as a movement toward centralisation of security at a national level. The 2002 National Security Strategy (NSS) relied on force and action to uphold international standards, unlike the previous years where leadership through co-operation was emphasised instead. Arguably that was the case because of the change of the nature of threat that was exerted on the US. Before the War on Terror the threat was to American values, whereas now the threat was a lot more serious, questioning survival. In the 1990’s the United States were involved in peace and humanitarian operations, supporting and extending American values worldwide. 2001, however, symbolised a shift in world order which directly threatened not just the United States but also its allies in Europe and elsewhere (Vrooman, 2004: 82). The United States were faced with a new type of war: a war without an easily identifiable enemy, which was not tied to a nation-state as we would traditionally expect (NSS, 2002: 5). This posed a number of problems with deterrence: The impossibility of destroying an enemy in a single manoeuvre, difficulty of identifying the enemy, and possibility of a costly counter-attack by the enemy. Terrorist groups were thought to have the ability, with the help of modern technology, to communicate while staying in the shadow, coordinating strategies and tactics. This allowed them to be highly decentralised and elusive while at the same time have the ability to act simultaneously for greater effect. The attackers were further seen to be mobilised by a common ideational standpoint: fanatical militarism legitimised through interpretation of religious texts in a certain way. This posed a serious problem as the attackers could not be negotiated with and shared little of the ideas the ‘westâ₠¬â„¢ and America had (Vrooman, 2004: 83). What we can deduct from this is that the War on Terror now had a more direct dimension, posing physical threat to the United States while at the same time being strongly ideological in nature, showing a confrontation of civilizational ideas (Stokes, 2003: 571). It also meant that, because the attackers could not be intimidated or discouraged by the cost that their attacks would incur upon themselves, that the potential magnitude of terrorist attacks was unprecedented and had to be dealt with similarly unprecedented force. While the War on Terror has become a primary focus of the United States in the aftermath of 9/11, 2001, with the Bush doctrine, it was largely carried out as continuation of exiting struggles that the U.S. faced in the middle-east during the Cold War, particularly during Reagan’s presidency in the 1980’s. The Reagan’s administration, during that time, was also expected of reacting quickly and as a result drafted many concepts, that were later used in the Bush doctrine, such as identifying terrorism as a form of warfare and not crime, or fighting regimes that could be seen as sponsors of terror rather than inter-state or transnational organisations (Toaldo, 2012: 3, Tirman, 2006: 3). Elements of the War on Terror, including fatal terrorist strikes, were present during the Cold War. Therefore, we can expect that the experience gained by the U.S. government during the Cold War would reciprocate into the post-2001 War on Terror (Smart, 2005). The desire to be influential, rather than coercive through hard power, was seen as the main weakness that led to the increase of terrorist threat. In the late half of the 1980’s the secretary of state, George Shultz would actively advocate for a more aggressive stance, focusing on Libya in 1986. Scandals during the time made office officials leaning towards isolationism less inclined to act in this new manner. These ideas, however, would inspire the Bush administration in 2001 (Toaldo, 2012: 5), revolving around maintaining a physical presence of military might: â€Å"To be safe, the US must be strong, with strength measured by readily available military might. Yet merely possessing military power does not suffice. Since perceptions shape reality, the US must leave others in no doubt as to its willingness to use power. Passivity invites aggression. Activism, if successful, enhances credibility† (A. Bacevich, 2011). The US administration was interested in maintaining a foothold in the middle-east throughout the entire cold-war period, and the emphasis of the Bush doctrine on its importance is nothing new. The middle-east was an area of confrontation between the two superpowers of the time – The USSR and USA. The US identified the nations in the region as either violent radicals or moderate reformists, with the latter being their allies. Interestingly, the distinction originally used to categorize between areas of US and Soviet influence, saw a revival after 9/11, but this time with terrorists taking the place of the soviets. The philosophy of â€Å"with us or against us† that was so prominent during the Cold War remained a crucial factor affecting US involvement and foreign policy in the region (Harling and Malley, 2010). What is fundamentally different with the new War on Terror, from the acts of terror that happened during the Cold War, is that it was no longer seen within the limits of being a tool in the Global Cold War, but an enemy in itself, since the threat of terrorism did not go away with USSR. The US was once again motivated to take action as soon as it saw a threat to the primacy of American ideals and its status as an absolute superpower (Toaldo, 2012: 23). The War on Terror continues the legacy that was conceived with the Cold War as there are: â€Å"affinities between terrorism and totalitarianism: both regard violence as an appropriate means to their political ends†¦ Both reject the basic moral principles of Judeo-Christian civilization†(Jeanne Kirkpatrick in Toaldo, 2012: 24). Indeed, for the US, similarly to Middle-Eastern terrorists the ‘oriental’ Russian mind was viewed to do nothing more than pretend to be civilized and use this false image to work discret ely in achieving its own ‘barbaric’ ends (Kennan, in Hutchings and Miazhevich, 2009: 4). Larry Diamond (2002) categorizes terrorist groups that pose a threat to the US as the ‘new Bolsheviks’ due to their struggle against the same elements of leading capitalist nations that the ‘old Bolsheviks’ struggled against: corrupt, exploitative alliances and imperialism supported by the ‘West’ with US in charge. This logic is prevalent among large sections of the Muslim world, outside of terrorist groups, that was spared the benefits of post-Cold War world order led by US, because of corruption. Terrorist attack on the World Trade Center can therefore be seen as a symbol of a revolution, similar to that which happened in Russia in 1917: â€Å"Like Hitler, Lenin and other charismatic demagogues before him (ideological enemies of the US), Osama bin Laden offers and alluring explanation: It is the fault of Jews, of the international capitalist system, and of the United States and the globalizing order it is imposing† (Diamond, 2002: 2). As the War on Terror developed, some academics went as far as to see its development a representation of a new Cold War, between post-Yeltsin Russia and the US-led ‘West’. Russia was blamed for its involvement in Afghanistan which resulted in formation of Al Qaeda, and the ‘West’, primarily the US, was blamed for providing the conditions necessary for terrorism to flourish through its intervention in Iraq and desire to form and maintain a form of imperialistic hegemony. In this case, terrorism, even though not under control of any of the sides, can be seen to function as a source of continuing competition and friction between the US and post-soviet Russia. (Hutchings and Miazhevich, 2009: 2). The ‘us versus them’, shows that during the Cold War and after it with the War on Terror, there is a continuity of an ideological confrontation based on competing ideas. Some writers (revisionist historians such Chomsky, Gaddis, Stokes, J. and G. Kolko), took that further, to argue that behind the ideological confrontations which were, and still are so obvious, is hidden the true purpose of the perpetuating conflict of the US with the rest of the ‘non-Western’ world. They see the confrontation as being in place to justify broader geoeconomic interests of US capital. They argue that all along it was â€Å"not the containment of communism, but rather more directly the extension and expansion of American capitalism, according to its new economic power and needs† (Kolko J., and G., 1972: 23). Therefore, we can see the Cold War as structural feature of a much longer period of exploitative relations between advanced capitalist economies and less developed, poorer nations. In order for the US economy to progress after the end of the Cold War confrontation between USSR and US and not stagnate, it had to find another front for its military-industrial complex which generated significant revenue and economic growth for the US. Massive military spending was once again justified when the War on Terror was brought to the table. Between the Cold War and the War on Terror there was a confrontation with Latin American countries which symbolized the continuity of economic interests as guiding foreign policy of the US. Latin America, being rich in natural resources, saw great amounts of US influence which ensured control over the area, preventing egalitarian socioeconomic reform that could potentially threaten US interests (Stokes, 2003). Us involvement in regional governments can be seen with the case of Colombia in the context of the Drug War in 2000 (Stokes, 2003: 577). Arguably we can see that ideology was not the only common theme present in the Cold War and the War on Terror, but there was also a geoeconomic rationale that was guiding US foreign policy from within in both wars. The US was not only interested in promoting democracy, but also in constructing a capitalist world order conductive to its interests (Chomsky, 1997). War on Terror also poses some new challenges to US Foreign Policy, and it is a weakness to discuss it simply from the premise of ideological confrontation and structural, geoeconomic standpoint without giving the necessary attention to its unique nature. Indeed, some scholars do not find the link between US foreign policy during the Cold War and War on Terror convincing. The War on Terror can also be seen resulting from a completely new development in social conditions connected with globalization due to a bridge between Industrial and Information Age. Therefore the war is no longer about ideas or the economy, but against competing global structures symbolized within terrorism. Al Qaeda has become a brand resembling the corruption of Western ideas. Modern Western society now has terrorist networks within its borders with many young terrorists born within its countries fighting against it through symbols of Islam. This is, perhaps, a very important distinction between the Cold War, wh ich was fought between two distinctive camps, and the War on Terror. US foreign policy makers understand this, as globalization and its impacts are discussed within National Security Strategy (Smart, 2005: 3). What is important however is that the American policy-makers still fail to understand the fact that terrorist groups are often not acting as a single organization within a centralized or decentralized structure, they act independently from each other. In Hardt and Negris Empire (2000), the multitude (or people of the modern proletariat) struggle against capitalism independently yet, at the same time, as a group. They do not communicate or organize, but pursue own small goals against the capitalist ‘empire’ system which add on to a greater picture and together represent a greater struggle. What is profoundly different about the War on Terror from the Cold War is that it pioneered this very same principle within terrorism: of many independent actors forming a greater struggle against a system (in this case the Western civilization) through their independent and autonomous actions. Similarities can, without doubt, be seen in US foreign policy during the Cold War and the War on Terror. However these similarities are present even between the two wars, suggesting a pattern for US approach to foreign policy. Ideological, civilizational struggle, going as far as to claim it is still against Russia and America, can be used to describe the stance of US foreign policy in both conflicts just as well as structural economic and internal factors. However, reducing to these two points does not allow us to explain why the US has seen relatively low success in its fight against terrorism. It is a failure to identify the War on Terror in the same way the Cold War has been identified, since the first is fought on a new, rather obscure battleground that we do not yet fully understand against a highly decentralized enemy which is not embodied in any physical representative and works from within modern liberal society, against it. No matter how many similarities there are between the Cold War and the War on Terror, the US cannot fall into a trap of dealing with Terror the same way as it dealt with Communism as this is likely to never remove it, if not make it an even more significant threat. Bibliography: Bacevich, A. (2011), ‘Secretary of Self-Defence‘, Financial Times, 13 February. Chomsky, N. (1997), â€Å"The Political-Economic Order†. In: World Orders, Old and New. Pluto Press: London. Diamond, L. (2002), â€Å"Winning the New Cold War on Terrorism: The Democratic-Governance Imperative†, Institute for Global Democracy, Policy Paper No. 1. Hardt, M. and Negri, A. (2000), Empire. Harvard University Press: USA. The White House (2002), The National Security Strategy of the United States of America. Hutchings, S. and Miazhevich, G. (2009), â€Å"The Polonium trail to Islam: Litvinenko, Liminality, and Television’s (Cold) War on Terror†, Critical Studies on Terrorism, vol. 2 (2). University of Manchester: UK. Kolko, J. and G. (1972), The Limits of Power: The World and United States Foreign Policy, 1945–1954. Harper and Row: New York. Malley, R. and Harling P. (2010), â€Å"Beyond Moderates and Militants: How Obama Can Chart a New Course in the Middle East†, Foreign affairs, September/October. Smart, C. (2005), â€Å"The Global War on Terror: Mistaking Ideology as the Center of Gravity†, Center for Strategic Leadership (CSL), Vol. 8 (5). Stokes, D. (2003), â€Å"Why the end of the Cold War doesn’t matter: the US war of terror in Colombia†, Review of International Studies, vol. 29, pp. 569-585. The White House (2002), The National Security Strategy of the United States Of America. Tirman, J. (2006), â€Å"The War on Terror and the Cold War: They’re Not the Same†, The Audit of Conventional Wisdom, vol. 6 (6). Center for International Studies, MIT: MA. Toaldo, M. (2012), â€Å"The War on Terror and Its Cold War Burdens: An Assessment of the Reagan Legacy†, Wednesday Panel Sessions, June 20th, British International Studies Association. Vrooman, S. (2004), Homeland Security Strategy from the Cold War into the Global War on Terrorism: An Analysis of Deterrence, Forward Presence, and Homeland Defense. U.S. Army Command and General Staff College, Fort Leavenworth, Kansas.

The State of Despair in American Beauty Essay -- American Beauty Films

The State of Despair in American Beauty In life, everyone must make choices. Choices give an individual the freedom to decide upon the path to which they will follow. Since it’s beginnings, the film making industry has focused on showing the direct relationship between the choices that people make and the resulting consequences they must face. In the movie American Beauty, the character of Lester Burnham must make many important choices that could either lead to his ultimate happiness, or draw him further into his despair. In the movie American Beauty, it is evident that Lester Burnham is in a state of despair. Lester’s dull and monotonous voice introduces the audience to his daily routine of life. When Lester declares plain and simply, â€Å"This is my neighborhood, this is my street, this is my life,† he exposes the lifelessness and unhappiness to which he has become accustomed. The hopeless tone that Lester has set continues when he cynically comments, â€Å"jerking off in the shower will be the high point of my day.† He realizes his family life is no better when he becomes aware that both his disdainful wife and his troubled daughter consider him â€Å"a gigantic loser.† It is easy to recognize and understand Lester’s disheartenment through analysis and symbolic car scene. In this scene, Lester sits slouched down in the back seat with a look of emptiness while his daughter Jane sits up front, next to his wife Caroline who is driving the car. The symbolism is shown through Carolyn driving the car, as she drives the family (especially Lester). She has evolved into the decision-maker, and leader of the Burnham family. Sitting in the backseat, Lester avoids further conflict with his wife, leading him to become an even unhappier and more desperate person. It is understandable why Lester feels like a sedated visitor in his own life. It is also easy to empathize with Lester when he states that he feels â€Å"in many ways already dead.† For Lester, his life at work is nothing better than his life at home. After fourteen years on the job, Lester is asked by an efficiency expert at work to write a memo justifying his position. This requires making the first of several choices, which will ultimately affect his future happiness. Should he justify his job and continue to provide for his family or choose freedom and a new life? To answer this question the audience must examine... ....† This is the first time in the movie in which it is apparent that he wants to know his own family and is just working out how to go about doing it. But it also allows Lester to be happy, happy for Jane to experience the â€Å"best thing he once had† a true loving relationship with Carolyn. Lester finds himself not sad that he is now missing that loving relationship, but happy that he got the chance to experience it at one point. By the end of the movie, Lester actually seems sincerely happy in his thoughts, in his mind and in his life. This is the happiness that he has been searching for all along. The discovery of happiness and the extinction of despair are two of the greatest feats known to humans. Everyone chooses which of the two will ultimately rule their life, but sometimes life itself can get in the way. Lester Burnham is a man with limits, a man without the freedom to know himself, but with the ability to overcome these boundaries. Throughout this movie Lester is taken down a path to which hedonism is the roadblock and morality is the hidden passage. For some the choice will never be able to be made, but to Lester, life was much too beautiful to ignore the possibilities.

African Americans Consequence Essay

The African Americans played a major role before and after the Civil War, beginning from 1861 to 1870, which helped shape the course and consequences of the Civil War. In determining how African Americans shaped the course and consequences of the Civil War, one must assess how African Americans were given more opportunities. Politically, African Americans began to have a role in voting and to have the President and Republican Party fight for their full freedom. Socially, the African American’s class began to be looked at differently. Ideologically, the African Americans were being looked at as equal and made sure that people knew they were people too. Although African Americans had to continue to fight for their equality, they did, in fact, shape the course and consequences of the Civil War by having political, ideological, and social actions. African Americans had no rights to vote or involve themselves in politics but that changed after the Civil War. Giving African Americans the right to vote shaped the consequences of the Civil War by African American’s views being looked at as well. On August 1865, the Convention of the Colored People of Virginia was proceeded which claimed that since African Americans are free, they deserve to vote (Doc H). The African Americans spoke of being given suffrage, and then they were given the right to vote. This shaped a consequence of the Civil War because the African American’s views were no longer over looked. During the Civil War, no one J. Crespo P a g e | 2 paid attention to what the African Americans wanted but afterward, they were granted the voice to speak about what they wanted. After being heard and given the right to vote, the African Americans had participation in Constitutional Conventions. A map shows the following: the participation of African Americans and Whites in Constitutional Conventions during 1867-1868. (Doc J). Politically, the whites did not want to be overtaken by the African Americans, so they had a larger participation to overrule the African Americans. The whites wanted a powerful Democratic Party that supported their wanting. The African Americans still participated in the conventions to make sure the Republic Party was strong enough to continue to give the African American their rights. African Americans participating in the Constitutional Conventions shaped one of the consequences of the Civil War by not letting whites take over the political system. Not only did the African Americans have a consequence politically with being heard and not having white supremacy, politically African Americans were also given their freedom. African Americans were being given their freedom. Politically, African Americans were being granted a change in society. Abraham Lincoln published a letter on August 26, 1863 that proposed the following: the African Americans as a whole, everywhere, should be granted their freedom for they fought for the North (Doc C). Abraham Lincoln was trying to persuade the Whites to agree on freedom for the African Americans in the United States. African Americans were being freed everywhere instead of just the North. Politically, this helped the African Americans tremendously because they were going to be freed everywhere. One of the consequences was African Americans being freed in the North, but then African Americans were going to be freed everywhere, including the South. After the letter sent out by Abraham Lincoln, the Republican Party decided to try to get an amendment that freed all African Americans. In 1864, the Republican Party’s platform stated the following: they wanted an Amendment to J. Crespo P a g e | 3 officially end slavery everywhere (Doc D). Politically, the African Americans were beginning to be seen as people throughout the nation. This consequence after the Civil War proved that African Americans were no longer going to be slaves anywhere. African Americans found their freedom with the help of the political power of Abraham Lincoln and Republican Party. Then the African Americans were socially looked at differently. The African Americans were no longer such a low class because people began to look at them differently and notice the good things about African Americans. Socially, the African Americans were being helped by the people. On July 30 1861 General Benjamin F. Butler reported to the secretary of the war stating the following: the African Americans should be free since they are a part of the North (Doc A). Socially, the North no longer presented the African Americans as property. This shaped the Civil War because the African Americans became part of the Union that fought for the North. Then after the Civil War was won and the African Americans were freed, their school system proved them socially equal and good as the whites. In March 1864, Charlotte Forten, an African American teacher in South Carolina Sea Islands, said the following: she spoke of how happy the African American children were to learn and how much knowledge they have attained (Doc E). Socially, the African Americans were no longer looked at as less smart than the Whites. The consequence of the Civil War with the African Americans socially with schools showed their equality to whites. Socially, the African Americans were no longer looked at as slaves or less knowledgeable. The African Americans, ideologically, were no longer looked as property. The African Americans were beginning to be looked at the same as the whites. The African Americans no longer were looked at as property. Ideologically, the African Americans caused a consequence of the Civil War to be looked at as people. On March 7, 1864 in The New J. Crespo P a g e | 4 York Times it stated the following: African Americans have gone through a drastic change to now be free Americans in the United States equal to the whites (Doc F). The African Americans were no longer the property they were once known of; African Americans were people just as the Whites. Ideologically, this proved that a consequence of the Civil War was the change of equality that African Americans had. After The New York Times had posted the article, Thomas Nast from Harper’s Weekly on August 5 1865 had posted the following: a picture of lady liberty standing next to an African American Union Solider asking â€Å"And Not This Man? † (Doc G). Ideologically, the picture proved that the people no longer were going to look at African Americans as property so they should be treated equal. The North wanted the South to have the same thoughts about African Americans. This set a consequence of the Civil War by having the African Americans no longer being looked at as slaves as they were when the war had begun. After the African Americans were no longer looked at as property, the African Americans made sure the Whites thought of them as people no matter what. African Americans were going to deal with racism and injustice but they made sure that the whites knew they were people also. Ideologically, the African American consequence after the Civil War was that African Americans are people, not slaves nor property. On August 20 1862 in New York during the resolution of African Americans in Newtown, African Americans stated the following: they wanted to make sure that the President knew that they were not going to leave because the United States was their country also that they were going to fight in for their freedom (Doc B). This constructed the course of the Civil War because the African Americans began fighting in the Civil War. Ideologically, African Americans were looked at as people in the nation of the United States to fight along the Whites for their freedom and country. After the Civil War, when African Americans were no longer slaves and granted their freedom, some J. Crespo P a g e | 5 whites resisted the full freedom of African Americans. In 1867 with Rebecca Parsons she went through the following: she went back to receive her kindred since she was a free slave but the owner would not allow her to because they were â€Å"his† (Doc I). Although, Parsons did not allow Rebecca her children it proved that Parsons realized she was also people because she demanded them back from him. Rebecca is no longer a slave who has to stand down, she also had rights which proved she is as equal as Parsons. Ideologically, after the Civil War this was a consequence by African Americans no longer being looked at differently because they were people also. African Americans ideologically created the course and consequence of the Civil War by being looked at as people and not slaves. African Americans shaped the course and consequences of the Civil War by ideological, social, and political reasoning. African Americans were known in the United States as slaves and property but they no longer were during and after the Civil War. They became people of equality to the whites in the United States. They no longer had no say in politics; they were given rights and opportunities to speak of their views. They no longer were viewed as property but people. Also, they weren’t the low class everyone had always labeled them as. African Americans helped the Union win the war to win themselves the freedom they deserved.

CTL Brainstorming Day 2013

CTL Brainstorming Day 2013 On November 1, 2013, more than 150 career professionals from 6 countries met for the annual Career Thought Leaders’ Global Career Brainstorming Day to discuss best practices, innovations, trends, and other factors currently impacting global job search and career management. I am pleased to write about their findings, just as I have for the last 3 years! Resumes are not dead! Even if you get your foot in the door with LinkedIn or an Executive Bio, your resume will still be a key part of your job search process. You absolutely must show a recruiter, in no uncertain terms, how you will solve their client companies’ problems. And you’ll need to make your great impression in not 15 or 20 seconds, but six (6)!! Here are the top 10 takeaways I’d like to share for resumes in 2014: Focus on your most current position. Many people reading resumes do not even look past that first position, so capture their attention right away! Remember that many recruiters are reading resumes on their phones, so make them mobile-friendly (there are applications available to create mobile-friendly resumes). Go for succinctness and clarity of direction, especially in your personal branding. Less is more. That means no 5-6-line summary paragraphs! Include quotes/testimonials on your resume – these tidbits are even easier to collect now that LinkedIn recommendations are so commonly given. Create multiple versions of your resume – for email, mobile, social media profiles, and yes, one on paper for networking and interviews. In most cases, keep your resume to 1-2 pages. Of course there are exceptions to this rule. In Europe, you may still include a photo, birth date and information about your familial relationships on your resume (Do NOT do this in the U.S., the U.K. or Australia). Generally, the U.S.-style â€Å"multinational† resume is becoming the norm. Be sure to have an ATS-friendly resume available for on-line applications. You might want one resume that works for both humans and ATS systems, or you might choose a format that works for both. Consider creating an infographic resume, which is a rising trend. Twitter resumes, video clips and other multi-media presentations will also make you stand out from the competition. Snail mailing a resume can make a good impression! Do it in addition to emailing and submitting on line! Don’t be afraid to include hyperlinks on your resume. This is a great way to keep things concise while offering a portal into the depth of your experience. More and more, resumes are becoming an aggregation of social media, with less content in the resume itself. Wondering about LinkedIn? LinkedIn profiles are a complement to your resume, not a carbon copy. LinkedIn provides an opportunity to be more personal and engaging. As recommended in my e-book, How to Write a KILLER LinkedIn Profile, create a robust LinkedIn profile complete with multimedia presentations, projects and videos. And use your LinkedIn Summary to project your â€Å"motivation, passion and individuality.† For more detail about trends in a range of job search categories, please go to the full article, Findings of 2013 Global Career Brainstorming Day:   Trends for the Now, the New the Next in Careers. For last year’s report, see my article, Are You Up on the Top Resume Cover Letter Trends of 2012-2013? Were you surprised by any of the findings?   What did you learn?   Please share in the comments below.

The Differences between Buddhist Music in Japan Essay Example

The Differences between Buddhist Music in Japan Essay Example The Differences between Buddhist Music in Japan Essay The Differences between Buddhist Music in Japan Essay Aragua The Differences between Buddhist Music in Japan, China and Tibet The Differences between Buddhist Music in Japan, China and Tibet The whole purpose of religion is to facilitate love and compassion, patience, tolerance, humility, forgiveness. -Dalai Lama Music plays an important role in religion, significantly influencing the worship practices of individuals who follow these faiths. As the music of a certain faith is influenced by the culture of a place, the music of certain peoples and places are influenced by the music of important religions that become deeply embedded in the culture. In this way, musical styles develop that are both religious and cultural, and are a reflection of both. This music is held in high regard by the people of these religions and cultures because it is the music that represents those aspects of life that are most precious. Culturally, music is a source of nationalist pride and unity for a group of people. Religiously, music reflects how followers worship their respective deities. In the Buddhist practice, music and chants are used for meditation across the global span of the religion. However, different forms of music and chants are used in a variety of ways throughout religious practices. The music and different forms of chants in the Buddhist religion affect Buddhist practices, and are also influenced by the religion and the different locations around the world in which Buddhism is practiced. Japan, China, and Tibet have the highest concentration of Buddhists and Buddhism is an integral part of the culture in these nations. In addition to Buddhism being reflected clearly in the cultures of Japan, China, and Tibet, each of these nations also has their own forms of prayer expressed through raying musical styles. In order to further investigate the styles and forms of Buddhist music, a short history of the religion will bring many of the elements of this cultural and religious music to light. Buddhism is based on a concurrent following of Four Noble Truths and an Eightfold Path. The Four Noble Truths are: 1) that life consists of suffering, 2) that the origin of suffering is attachment, 3) that suffering can only be ended through Miranda, and 4) that the path to the end of suffering is the Eightfold Path. This Development. The basis of the Buddhist faith is the belief in Karma (that the sections one makes in their current life will be returned to them in their future lives) and Rebirth (that one will be reincarnated in another life after death). There are a variety of different forms of prayer, worship, and meditation practices in the Buddhist religion, and each of these practices involve different forms of music and chanting. Every detail of faith, from the Four Noble Truths to the deep belief in Karma, is reflected in the sounds of Buddhism. These sounds have become a part of the Japanese, Chinese, and Tibetan cultures and are a constant reminder of the Buddhist tradition in these parts of the world. For example, In a Zen temple, the hours of the day may be marked by the deep somber tones of the big o-gang bell in the bell tower, evoking the idea of impermanence (Mall 1959). A bell tower can be heard for miles around and will create an environment of thoughtful contemplation for the surrounding area, further connecting the culture of a location with the precious music of a religion, and constantly reminding practicing Buddhists of their beliefs and education to follow the Eightfold Path. The effect of a Buddhist Temple bell tower may be felt in a number of religious raciest; the Muslim call to prayer is heard from a mosque across entire cities at midday, and the melodious clanging of Catholic and Christian cathedral bells may at times reach a volume that could only be described as a roar, but each of these sounds is a reflection of the religious practices these holy buildings house. Buddhism is set apart from other religions in the intricate and sacred ceremonies that revolve around the music of the religion. Wellness expresses his rapture at Buddhist music, There is scarcely any religious denomination on the face of this earth in whose cared ceremonies music holds a more prominent place than Buddhism (Wellness 1957) In oral traditions of Buddhism, the words of a sacred text are learned and recited from memory. Chant is a ritual used as a musical representation of this oral tradition. Not only are sacred texts memorized, but when these texts are recited, they are said with rhythm and pitches, which create a more spiritual and reverent atmosphere during the ritual of chant. The Buddhist monks who perform these chants therefore memorize the sacred texts as well as the specific choral or pitched movements or intervals that are carefully placed throughout the chants to emphasize certain parts of the texts and evoke certain emotions tied to the sacred traditions reflected in the texts as well as in the act of chanting. This ritual of chanting is a religious experience for the monk who is performing the chants as well as for the viewers of the bring awareness to the mentality of truth and living deeply connected with the present moment, an important aspect of faith for followers of Buddhism. Again, Just as different countries have different styles of music that reflect their ultras and people, the three countries in which Buddhism is most prominent, Japan, China, and Tibet, have different cultural forms of Buddhist music that represent their strong Buddhist faith as well as integrate the musical instruments and aspects of their culture. The music of these countries is similar in many ways, laced together by the common thread of Buddhism to guide the development of music for worship, but each nation still reflects the unique culture of the place in the Buddhist music of the people. SOMY is an improvised chant that has two styles: rooky and rooky. SOMY uses the You scale, a pentatonic scale with ascending intervals of two, three, two, two and three semitones. SOMY is a form of esoteric ritual chant that is used worldwide in the Buddhist tradition, though the use of this chant is also relevant to the place in which people worship. SOMY is a type of music that possesses mystical syllables inhabiting the recitation of certain mantras. When this form of music is performed, the assembled congregation attain a blessing from hearing these chants. Since SOMY is a type of chant and meditation that is used in the Buddhist religion and cultures, it is influenced by the Buddhist faith, but t is also influenced by the cultures around it. While most forms of Japanese Buddhism use music quite prevalently, true SOMY is a rare find in Japan, present only in a select few temples on specific ceremonial occasions. In the scope of Buddhism in Japan, the influence of Buddhism of other cultures and the influence of other languages are accepted as a part of the music, and part of the ceremony. Japanese Buddhist liturgical chants are divided into three different categories: Bonsai, hymns in which Chinese characters stand for Sanskrit sounds, Was, hymns with texts written in Japanese, and Kansas, hymns with purely Chinese texts. In the way Chinese text substituting Sanskrit, and Chinese text standing alone are clear examples of the blending of languages and culture throughout Japanese Buddhism, and the truly worldwide breadth of the Buddhist religion. Surprisingly, hymnal texts written in Japanese only occupy one of the categories of Japanese Buddhist texts. The most melodious of these chants is the Was. Was tends to be heavily syllabic in style, poetic in text, and with a clear line, creating a musical chant that is most like the more Western understanding of religious hymns and worship music. Compared to Was chants, SOMY is much more complex musically, and the rarity of this type of worship music makes it that much more intriguing for anyone who is privileged to hear it performed. There are two levels of SOMY that are observed, the first style lies exclusively in the domain of priesthood, which passes from master to pupil continuously, as reflection of the that is observed is for the public to observe, but is still only performed by Buddhist priests and monks. Yet many of these mantras, or Hookup, are reserved only for those in priesthood. Hookup literally meaner a mystery piece or secret composition. The secrecy of these mantras is due to the belief that they are a psychic and cosmic force. There is power to this chant because of the presence of the mystic syllable mm, which is sacred in the Buddhist religion. In this way, the importance of music to Buddhism is further solidified by the private performances of SOMY, proving that the music and chants of the Buddhist tradition are not only for the benefit of the congregation or as a type of worship, but also as a sacred way of passing on priesthood between holy leaders. In another form of these Japanese chants, Kansas, four ritual sections comprise and cake sense of the chants, each a different genre of chants, used for different occasions and to evoke a variety of different emotional responses. The first, Bombay, is a hymn of praise, used during ecstatic times of worship. Second is the Gangs, an elaborate chant performed by priests while they deliberately and ceremoniously scatter lotus flowers, a Buddhist symbol of enlightenment. The don-on is an offering of pure chant or mantra to the Buddhist deity, Buddha himself. Lastly, the Shake-Joy is a chant that occurs toward the end of any service as a closing, a contemplative farewell. These chants explore Japanese Buddhism in greater depth and allow one to understand the different ways that music and chants are used in the ceremonies and services of the religion. The music of Buddhism is central to the faith because without music many Buddhist ceremonies could not take place, which is a crucial difference between Buddhism and other faiths, many of which employ music to aid worship, but the central aspect of the religion would not be lost if the music were missing. The important role that music plays to the Buddhist faith is clearly represented by the complexity of the music and chants. Each song and chant has a pacific meaning, a particular time and place, and even is performed by certain Buddhist leaders. After the Eddo period, Western music and influences enter Japan during a time known as the Meijer Period (1868-1911); however, the new western influence did not completely replace the traditional music styles that were established during the Eddo period. The Meijer period introduced western concepts such as harmonistic and fixed meter and tempo, which was not common in music from the Eddo period. These western influences were combined with the traditional Japanese scale and were implemented into the newly developed public school systems. Many of the songs that were used were traditional Japanese folk songs or western songs that had been translated into Japanese text. One of the primarily Japanese instruments with a religious affiliation is the Chihuahuas. Most of the recent pieces played on this instrument are derived from spiritual or meditative songs. During the Eddo period, a group of priests called the Sumo used the instrument as a spiritual tool to help focus breathing for meditation. These priests were from a sect of Buddhism that saw the instrument as a way to achieve enlightenment by playing songs that inspired Winnie is a term used by the Chinese that refers to music. Fabian is a term to denote Buddhist monastic chants. It has been used by the Chinese since Buddhism was introduced. Fabian in translation meaner scripture recitation; it is emphasized that the chants be tranquil. Chant is the only body of liturgical action and an expression of the liturgy itself. It is used to channel liturgical participation amongst the people. Gate is a sacred verse. Buddhist music has made an influence on world music Just as it has been influenced. Buddhist famine, which is characterized by a relaxed and say pace with solemn, soft tones. Chinese music has been influenced by Famine when it was developed to popularize a new style of giving sermons and publicizing the Dharma sung to famine melodies. According to the Vienna in Ten Recitations, regularly listening to Buddhist famine can give the following five benefits: a reduction in bodily fatigue, less confusion and forgetfulness, a reduction in mental weariness, a more elegant voice and greater ease in both personal expression and communication. The style of chanting in Tibet is called choral singing, it allows the monks to sing solo chords. The monks of Tibet are able to produce deep, guttural monotones that disperse into polyphony. As a Western listener it is likely to assume that the monks are singing in parts, however each monk is displaying a full set of sounds and pitches of firsts, thirds, fifths and additional overtones as well. The ability to produce these overtones and multi-phonics with one voice has been researched and there is no reason or explanation why these monks are able to sing this way. There has been studies that think it is because of the location of Tibet because it is located at the highest elevation in the world. The monks begin training at the age of twelve, before their voices will be classified as bass, baritone or tenor voice. The average monk is able to produce a D two octaves below middle C; which is beneath the range of most male singers. The ability to produce these sounds comes with great focus which allows the singer to achieve the awareness that is stated in the Eightfold Path. Meditation Mindfulness is Buddha word for meditation. By mindfulness he meaner: you should always remain alert, watchful. You should always remain present. Not a single thing should be done in a sort of sleepy state of mind. You should not move like a somnambulist, you should move with a sharp consciousness. SOHO There is a sense in which the monk, in deep meditation, is thought to hear within himself spiritual sounds of specific types that only he can hear. The frame drum, cymbals, conch horn, double-reed oboe, long trumpet and thigh-bone trumpet are though to evoke the thudding, crashing, ringing and tapping within his body; which mirrors the spiritual forces of the universe. (Mbabane: 21) Upon hearing these sounds, the pe rson may naturally become mindful of the Buddha, mindful of the Dharma and tart, so music inspires or induce the spirit with sounds that they hear. Music plays an important role in religion, influencing the worship practices of each individual who follow these faiths. In the Buddhist practice, music and chants are used for meditation across the global span of the religion. However, different forms of music and chants are used in a variety of ways throughout religious practices. The music and different forms of chants in the Buddhist religion affect Buddhist practices, and are also influenced by the religion and the different locations around the world in which Buddhism is practiced. From SOMY chanting in Japan to choral, monophonic singing in Tibet, there are many differences and approaches in attaining mental wellness and achieving focal awareness in the Buddhist religion to spread the Dharma and become as Buddha-like in nature as the individual Buddhist follower can. Whether one believes in a religion or not, and whether one believes in rebirth or not, there isnt anyone who doesnt appreciate kindness and compassion. -Dalai Lama Bibliography Chin, Pi-yen. Buddhist Chant, Devotional Song, and Commercial Popular Music: From Ritual to Rock Mantra.

Discuss the definitions and characteristics of White Collar Crime Essay

Discuss the definitions and characteristics of White Collar Crime - Essay Example White collar fraud does not carry any act of violence with it. The chief trait of this fraud is to beguile the victims and making them the ‘ insects towards lamp’. Perpetrators are not easily caught and punished, since most of the victims do not make a complaint of their loss at an early stage. By the time the victims realise their plight of being cheated and try to make the issue open to the society, the perpetrators either vacate the scene or gain still more strength of popularity that shields them from the punishments. Naturally neither an individual nor a group of people award punishment for the lapse of the self. At the point of realisation, the question of awarding punishment to the self disappears. Thus analysis of crime and awarding punishment are always carried out in second person only and not in first person. The power of punishing is usually vested with people of higher status of socio economic arena. Crime is simply human. Status difference are not actually correlated to what is termed activities of crime. But since, the powered people are capable of making and breaking the rules, crimes committed by them are generally not treated as violent as the crimes of blue collar people. Sutherland’s definition of white collar crime goes this way: ‘white collar crime is the crime committed by a person of respectability and high social status in the course of his occupation†. Hazel Croall, (2001), has scrutinised this definition and found some deficiencies in it. He has pointed out that Sutherland’s definition is silent on the issue of identifying the activities of white collar crime. He was very much concerned about the miniature mentioning of white collar crime in many research findings and the low tone in the expressly declared results. The Marxist approach of criminology, which used to control the activities of the low powered or powerless, did keep

Carbonated Drinks Industry Case Study Example | Topics and Well Written Essays - 2000 words

Carbonated Drinks Industry - Case Study Example It is in this aspect that Coke is differentiated. Unlike other products intended for a specific market niche, Coke targets a wide market range - from the mass market to the high end segment. This is in line with the vision of former company president Robert W. Woodruff, that everyone on Earth consumed Coke. To limit the scope, this paper assesses Coke in the context of the carbonated drinks segment in the UK. It evaluates the supply conditions given the prevailing market structure and competition among softdrink suppliers. Furthermore, this paper discusses the barriers to entry and political or social factors impacting the industry. It also considers the factors that drive demand, prospects in the carbonated drinks segment given changing demand trends and potential entry of new players. The 5-billion UK carbonated drinks market has more than adequate supply of carbonated drinks (The UK Softdrinks Market 2004). Notable colas include Coke; Pepsi Cola, Coke's major rival; Zamzam Cola, which is named after Mecca's holy spring; Virgin Cola, which is marketed under Sir Richard Branson's company; and Mecca Cola, which is promoted as Muslim people's alternative to US-made softdrinks. (McCaffrey 2005) In terms of market structure, the UK carbonated drinks sector may be character... Although there are numerous players in the industry, the cola drinks offered are differentiated depending on the preference of the market niche targeted (Gans, King, Stonecash & Mankiw pp.76-8). For instance, Mecca Cola is differentiated as it is advertised as the cola for Muslims. Bearing the catchphrase "No more drinking stupid, drink with commitment," (McCaffrey 2005) supplier creates a different brand that appeals to Muslim communities and their sentiments on Western culture. On the contrary, the UK carbonated drinks market may be classified as oligopolistic since it is dominated by few major suppliers. Quantitatively, oligopoly is derived by using the four-firm concentration ratio, measuring the percentage market share of the four largest firms in an industry (Samuelson & Nordhaus 2001 pp. 89-93). A ratio of beyond 40% generally renders the market as oligopolistic (Tirole 1988). According to Canadean, Coca-Cola Company alone has captured 45.3% of the market share of the UK carbonated softdrinks category in 2004. This indicates that the total market share of the two giant suppliers have gone above the threshold, thus, the industry may be deemed oligopolistic. Competition Unlike other oligopolistic industries wherein collusion of firms to raise prices is observed (Samuelson & Nordhaus 2001 pp. 89-93), Coca-Cola and Pepsi continue to battle each other in the marketing arena. Albeit their rivalry has spanned for almost a century, non-price competition has prevailed. These firms utilise extensive media mileage to compete with each other and foster brand loyalty. This is evidenced by the substantial allocation of firms for advertising cost. Instead of pricing, though the retail prices of Coke and Pepsi Cola do not substantially vary, they are observed to