What Does Enlightened Self-Interest Involve?

Enlightened self interest is actually a viewpoint in principles which states that people who act to advance the interest of others eventually they provide their own self interest. It is simply articulated by the certainty that a person, group and even business entity will at all times do well through the doing good. Enlightened self interest in one way or the other is considered to be so unrealistic. Enlightened self-interest as well it has implications for long-term reimbursements as opposed to short-term reimbursements to oneself. When a person pursues enlightened self-interest the individual possibly will surrender short-term interests so as to take full advantage of long-term interests. A person might sacrifice his instant self-interest for the purpose of an affirmative relationship towards a group of people to which he relates (Robert, 45). Enlightened self interest is totally different from pure altruism which calls for individuals to perform in the concern of others frequently at the expense of their own welfare and with no hope of gain for themselves in the prospect. Some supporters of progressive self-interest may argue that pure unselfishness tends to promote inefficiency also. Some people may benefit materially from philosophy of greed but it is supposed by proponents of progressive self awareness that these people constitute a small minority and that the great number of people can be expecting to experience a net individual failure from a philosophy of uncomplicated unenlightened selfishness. Enlightened self interest clearly states that a big business is in due course assisting itself through helping to resolve communal problems. Advocates challenge that social dependability expenditures by business are motivated through the profit that they make.

Output Research on Indigenous People’s Group

All Aeta communities have adopted the language of their Austronesian neighbors, which have sometimes diverged over time to become different languages. These include, in order of number of speakers, Mag-indi, Mag-antsi, Abellen, Ambala, and Mariveleno. II. CUSTOMS/ TRADITIONS †¢Religious Beliefs and Practices ?There are divergent views on the dominant character of the Aeta religion. Those who believe they are monotheistic argue that various Aeta tribes believe in a supreme being who rule over lesser spirits or deities.The Mamanua believe in the supreme Magbabaya while the Pinatubo Aeta worships Apo Namalyari. According to anthropologist E. Arsenio Manuel, the Agta believe in a supreme being named Gutugutumakkan. Manuel notes other lesser deities of the Agta; Kedes, the god of hunting; Pawi, the god of the forest; and Sedsed, the god of the sea. There are four manifestations of the â€Å"great creator† who rules the world: Tigbalog is the source of life and action; Lueve ta kes care of production and growth; Amas moves people to pity, love, unity, and peace of heart; while Binangewan is responsible for change, sickness, and death.These spirits inhabit the balete tree. †¢Marriage ?After the bride and the groom have fed each other with a handful of rice supposedly blessed by god, a â€Å"mabalian† or a priest conducting the ritual would gently knock the couples’ heads to perfect the marital vow. †¢Dressing ?The traditional clothing of the Aeta is very simple. Cloth wraparound skirts are worn by the women when young. Elder women wear bark cloth, and the elder men loincloths. The old women of the Agta wear a bark cloth strip which passes between the legs, and is attached to a string around the waist.Today most Aeta who have been in contact with lowlanders have adopted the T-shirts, pants and rubber sandals commonly used by the latter. †¢Music ?The Aeta have a musical heritage consisting of various types of agung ensembles †“ ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drone without any accompanying melodic instrument. †¢Livelihood/ Handicraft ?The most common form of Aeta visual art is the etching found in their daily tools and implements. This is done on the outer surfaces of various household containers/utensils and ornaments.Bamboo combs are decorated with incised angular patterns. Geometric designs are etched on arrow shafts. They are also skillful in weaving and plaiting. For example, the Mamanua, like other Aeta groups, produce excellent nego or winnowing baskets, duyan or rattan hammocks, and other household containers. III. GEOGRAPHY/ TERRAIN ?Aetas are found in Zambales, Tarlac, Pampanga, Angeles, Olongapo, Panay, Bataan and Nueva Ecija. But because of the Mount Pinatubo eruption, some of them move to resettlement areas in Pampanga and Tarlac. 2. THE B’LAANS I. CULTURE The basic culture is dry cultivation of a broad range of food pla nts including rice, supplemented by food gathering and hunting. Culture change is in an advanced stage. The B’laan language is classified in a group that includes the Tiruray and T’boli, which are distinct from the central Philippine group. The same pattern of scattered settlements exists among the group although the houses generally remain within sight of each other near swidden fields. Rice, corn, and millet are planted. Corn is gradually supplanting rice as the staple. Gardens are planted to sugar cane, bananas, and rootcrops.Each neighborhood is organized under a local datu who has autonomous authority over an area depending on his personal influence. The position is supposedly hereditary and follows a rule of the firstborn assuming the position. The lebe is the B’laan equivalent of the Bagobo magani. II. CUSTOMS/ TRADITIONS †¢Farming ?B'laans adheres to sedentary form of agriculture and engage in other economic endeavors for their subsistence and devel opment. Although many have adapted the ways of the modern Filipino and have been integrated into the main body politic, they still believe and practice their indigenous rituals and customs.B'laans observe certain rituals in their planting cycle. In these rituals, they make offerings to their deities requesting for signs to know where to best make a clearing for a particular planting season. One of this is the mabah or offering to the deities requesting omens that would help them choose the fields for planting. B'laans practice swidden farming as the main agricultural method. They grow rice, corn, sugarcane, banana, papaya, and other rootcrops. Some of their crops are used as barter commodities in exchange for tools and other utensils that they need. †¢Marriage ?Parents arrange the marriage of the children.They are the ones who decide for their future partners. Children are suppressed of their right to refuse. The B'laan practice giving of sunggod or bride price wherein the brid e price wherein brides family especially the father and close raltives demand valuable things and animals such as agong, carabao, horse from the grooms family. The wedding is officiated by a Fulong with the presence of the elders in the community. For them, wedding is the merriest celebration which usually lasts for four days. The people in the community enjoy the saf kain, aparty prepared by the groom's family at the bride's wife.A muli agno (welcome party) is also being held by the groom for his wife. The men especially the Bong Fulong and the Dad Tua are polygamous, men are allowed to have many wives for as they are capable to give sunggod (dowry) and can feed his family/ies. Having many wives is a symbol of power and influence. To be a Bong Fulong's wife who is able to give birth to many sons symbolizes prestige and high status. †¢Burial ?The B'laan does not use chemicals to preserve their dead instead the dead body is wrapped with tadtad or broken bamboo then tied with uwa y (rattan) and hang in the tree.It should be done within 24 hours from the time the person dies. They believe that hanging the cadaver in a tree is a form of respect to the dead person because if it is buried underground, the earthworms and other soil organisms will feed on the flesh of the person while if it hanged the cadaver will decompose in a natural way. †¢Music ?The B’laan use musical instruments extensively with their rituals and dances. The instruments run the full range of idiophones (percussions), zithers (bamboo tubes with strings), chordophones (wooden lutes), and aerophones (flutes and reeds). Dressing ?The people of these tribes wear colorful embroidered native costumes and beadwork accessories. The women of these tribes, particularly, wear heavy brass belts with brass ‘tassels' ending in tiny brass bells that herald their approach even when they are a long way off. †¢Livelihood/ Handicraft ?They are famous for their brass works, beadwork and t' nalak weave. III. GEOGRAPHY/ TERRAIN ?The B’laans is one of the indigenous peoples of Southern Mindanao in The Philippines. Their name could have derived from â€Å"bla† meaning â€Å"opponent† and the suffix â€Å"an† meaning â€Å"people†.Other terms used to refer to this group are Blaan, Bira-an, Baraan, Vilanes, and Bilanes. The B’laan, are neighbors of the T'boli, and live in in Lake Sebu and T'boli municipalities of South Cotabato, Sarangani, the southeastern part of Davao and around Buluan Lake in North Cotabato. 3. THE T’BOLI’S I. CULTURE ?Only a few T'boli are Christian or Islamite. More than 95 percent of The T'boli people still has their animistic religion. They were hardly influenced by the spread of the Islam on the island. The Spaniards too, didn't succeed to Christianize the T'boli during the Spanish colonial period.Main reason was that the T'boli withdrew to the hinterlands in the uplands. ?The T'boli still beli eve in spirits who live on several places in the natural environment. II. CUSTOMS/ TRADITIONS †¢Farming ?In the past the T'boli practiced the primitive way of agriculture â€Å"slash and burn†. â€Å"Slash and burn† means that the people will clear a part of the forest by cutting the big trees and burning the lower and smaller trees and bushes, after which they use the cleared plots as arable land for some years without any fertilization.Rice, cassava and yams were the most important agricultural products. Next to that, the people went hunting or fishing for additional food. For years slash and burn is no longer possible. The forests are gone by intensive economic activities as foresting. At present The T'boli live in the mountains. Agriculture is the only source of income. Some foreigners, in cooperation with the aid organization Cord Aid, succeeded in developing some hectares of arable land in the last few years. Nevertheless, the T'boli live in poor circumstanc es; a struggle for live. †¢Courtship Blit B'laan is a courtship dance of the B'laan people of Davao del Sur in which the dancers mimic the behavior of forest birds in the mating season. Two male dancers that represent richly-plumed male birds eye three females. The females try to hide from the males, burying their heads under their wings, which are represented by their malongs. Still, the aggressive males pursue them. †¢Marriage ?Sla-i (marriage arrangements) are considered lousy without t’nalak during the exchange of kemu (traditional properties) such as heirlooms, gongs, horses, work animals, ancient swords and other tribal artifacts. †¢Burial Just like the other indigenous peoples in the country, the T’bolis of South Cotabato in Southern Mindanao has interesting burial rituals. Grieving starts when the tau mo lungon (coffin maker) or an elder who has been summoned to ascertain the death gives a wrenching cry. Upon hearing the cry, the family members s tart weeping. If the dead is a child, he or she is simply wrapped in a blanket (nga sadan-kumo) or a mat (igam) and then suspended on a big tree. However, if the dead is an older child or an adult, he or she is wrapped and then placed in a lungon (coffin) together with his or her important belongings.The finances of the dead play a vital role in the type of burial as well as the length of wake given him or her as these must be exhausted before he or she is buried. Hence, the wake could last for a week up to five months. Before the coffin is sealed, the relatives of the dead stroke the corpse as a last farewell. Then the coffin is closed and tied firmly with a darnay. It is at this point that the weeping and grieving come to a halt. The T’bolis bury their dead at night. Before the coffin is brought out of the house, the tau mo lungon breaks a bamboo water container called kobong.As the container breaks, the people let off a shout. The coffin is then brought around the house, a nd then carried out into the burial site. Only the men are allowed to accompany the cortege. At the site, the coffin is placed in a small house-like structure fitted into the pit. After the coffin is settled on the grave, the people sit down for a meal, leaving some of it on the grave. After the meal, the tau mo lungon breaks an earthen jar, after which the people start leaving the site in a single file, following the order in which they had come, kuloy or plumelike flowers of talahib on their head.Reaching the house, they jump over two T’boli knives (Kafilan or Tok) stuck on the ground forming an X. Then they bathe in a nearby river. Otherwise, the bereaved family put their left foot on a stone at the stair landing, and then walks to a tray of food from which they scoop a little, eat it, and then exit through the backdoor. Finally, the house of the dead is either burned or abandoned as they build a new one. †¢Music ?The T'boli have a musical heritage consisting of vario us types of agung ensembles – ensembles composed of large hanging, suspended or held, bossed/knobbed gongs which act as drone without any accompanying melodic instrument.T'boli have a variety of musical instruments including a drum, the agong, the kulintang, bamboo zither, flute, the hegalong, a long, slender and spindle-shaped two stringed guitar. They have also a variety of dances, which are mostly expressive imitations of their immediate environment. †¢Dressing ?The T'boli women are known for their body ornaments. During ordinary days, the women can be seen wearing several sets of beaded necklaces, brass or beaded dangling earings, and a wooden comb decorated with round pieces of mirror and trimmed with beads and fibers or horse's hair.The men nowadays wear their traditional dresses made of tnalak only during special occasions. Both the men and women wear brass rings in sets of five for each finger. †¢Livelihood/ Handicraft ?T’nalak is an exotic fabric mad e through a centuries-old process of tie-dye weaving by the T’boli women. It is made into bags of different sizes, attache case, wall decors, blankets, jackets, purse, clothing, cigarette case, belts, portfolio and others. III. GEOGRAPHY/ TERRAIN The T'boli is of proto-Malayan stock and is found in the mountain ranges of South Cotabato and Sultan Kudarat Provinces. 4. THE HIGAONON I. CULTURE ?The belief in the power of the spirits of ancestors and in the influence of more than one god is strongly rooted in the hearts and minds of many Higaonon. Most Higaonon still have a strong belief in the existence of gods and spirits. The ‘upper god’ is Magbabaya, the creator of all aspects of life. There are several ‘lower gods’. Each ‘lower god’ has dominion over a specific part of the natural environment.There is a lower god (Igbabasok) who has dominion over the farms, a lower god (Pamahandi) who has dominion over treasures and properties, a lower god (Bulalakaw) who has dominion over the waters and fishes and there is a lower god (Panalagbugta) who has dominion over lands. The (ancestor) spirits have control on all aspects of the daily life of the people. This belief, called â€Å"animism†, influences the Higaunon people deeply. They believe that all problems like illnesses, bad harvests and even the death, are due to their failure to satisfy the spirits.The Higaonon believe that they have to please the spirits. Only if the Higaonon succeed during their life to fulfill all the wishes of the spirits, they will not die and a path will be shown to go from this world into the eternal world where the creator gods live. One way to satisfy the spirits is having rituals with sacrifices. Pigs and chickens are the most common sacrifices. Without the sacrifices or when there not enough sacrifices, there will be problems with their subsistence, crops will fail and illnesses will not be cured and people will die.If somebody gets ill, an ‘all knowing’ shaman is asked advice what to do. The shaman is a person in the village who has the ability to tell which spirit caused the sickness and what should be done to pacify the spirit II. CUSTOMS/ TRADITIONS †¢Farming ?The Higaonon is one of the mountain tribes in the Philippines. Most Higaunon still have a rather traditional way of living. Farming is the most important economic activity. †¢Courtship ?Prior to the wedding, the boy must live in the girl's house for about a year to prove his worth and where he is scrutinized by the parents of the girl. Marriage ?Marriage in Higaonon society is arranged mainly by the parents of the boy and girl. The arrangement is a long and tedious process. The wedding ceremony is elaborate and expensive. Feasting lasts for several days at the residence of the bride and groom. The marriage of a datu is even more elaborate. †¢Livelihood/ Handicraft ?The main economic activity is slash and burn cultivation of upland rice and corn. The agricultural cycle starts during March and April when the Higaonon devote themselves to clearing and planting. They also engage in food gathering.Their livelihood is supplemented by logging timbers like apitong, lauan, yakal, kamagong and narra. The timber is cut by hand and the logs are hauled using carabaos as draft animals to bring the logs down to the Agusan river. The hunting of banog, bats, snakes, field rat, monkey and different kinds of birds is prevalent. Fishing is also one of the major activities. Occasionally, poisons are used in streams. Spear guns are also employed. III. GEOGRAPHY/ TERRAIN †¢The Higaonon are an indigenous tribe found in the northern regions of the island of Mindanao in The Philippines.With a population estimated at 350, 000, they are distributed over five provinces — Agusan del Norte, Agusan del Sur, Misamis Oriental, Lanao del Norte and Bukidnon. 5. THE IFUGAO’S I. CULTURE ?In the past the Ifugao were fear ed head-hunters, just as other tribes in the mountainous regions of northern Luzon. The war-dance (the bangibang) is one of the cultural remnants of the time of tribal conflict. Their ancestors constructed the fascinating rice terraces with the perfect working irrigation systems. These mountain tribes still distinguish themselves by their specific cultural expression and their skills.II. CUSTOMS/ TRADITIONS †¢Farming ?Ifugao culture revolves around the rice, which is considered a prestige crop. There is an elaborate and complex array of rice culture feasts inextricably linked with taboos and intricate agricultural rites, from rice cultivation to rice consumption. Harvest season calls for grandiose thanksgiving feasts, while the concluding harvest rites â€Å"tungo† or â€Å"tungul† (the day of rest) entail a strict taboo of any agricultural work. Partaking of the rice beer (bayah), rice cakes, and betel nut is an indelible practice during the festivities and ritua l activities. Practice ?Batok or tattooing is practiced by Ifugao men in some districts. In other districts the tradition has disappeared, but in general, men tattoo almost all the parts of their body except the back and the feet. Tattooing of the chest, shoulders, arms is common; less common are tattoos on the face, buttocks and legs. Younger men tattoo only their necks and upper chest. The more common tattoo designs used by the Ifugao men are: tinagu (man); kinahu (dog); ginawang (eagle); ginayaman (centipede); kinilat (lightning); pongo (bracelet). †¢Marriage Monogamy is the norm, but the wealthy sometimes practice polygamy. The incest prohibition extends to first cousins; more distant cousins may be married only on payment of livestock penalties. Ifugao courtship takes place in the girls' houses ( agamang ). Before a wedding, temporary trial marriages sometimes occur. Wealthy parents arrange marriages through intermediaries, and they make decisions concerning their children 's use and inheritance of property. Families exchange gifts and maintain close relations following marriage. Divorce may occur by mutual consent, or with the payment of damages if contested.Grounds for divorce include bad omens, childlessness, cruelty, desertion, and change of affections. There is a vast difference in property allocation if the couple has children. Childless partners each take whatever they brought individually into the marriage through inheritance and then divide commonly acquired joint property equally; if there are children, all property goes to the children. A widow or widower may marry again only after making a payment to the deceased spouse's family; the payment is reduced if the second spouse is of that same family.Postmarital residence is typically close to the largest rice field acquired by either partner, but newlyweds may initially spend some time with the parents of either the groom or the bride. Both sexes may inherit property and debts from both parent s, although the firstborn receives the greatest share. An illegitimate child has the right to receive support from his or her natural father's family but no right to inherit from his estate. †¢Burial ?Their funerals are not only a sad event because of the lost of the person. There is also a celebration during days; because of they believe of a better life after death.Six years after the body is buried, the bones are dug up, after which a second celebration will take place. This is one time repeated after another six years. †¢Music ?Generally Ifugao songs can be classified into ritual songs and non-ritual songs. Ritual songs are sung in religious occasions; some songs require responses while others are extemporaneous. A ritual song is the alim. Non-ritual songs include the hudhud, the liwliwa, and the salidumnay. The liwliwa, used to express love, protest and other personal emotions, is sung in debate form by groups of men and women and their leaders.The salidumnay, which c an express ideas or emotions, is usually sung antiphonally by groups of men and women. †¢Dancing ?Dancing has always been part of the Ifugao life, taking center stage during rituals, religious activities, and special occasions. The dance steps follow a slow shuffle with slow turns and twists of the left hand and a fast up-and-down movement of the right hand. While kneeling in front of the dancers, the gong players hold the gangsa on top of their thighs with the convex side held up. They beat the gongs with their hands, the right hand giving the downward stroke, the left hand serving to dampen the sound.Speeches are made in between these dances, with the resounding â€Å"whoooo-o-eee† serving to silence those present so that the speech may be delivered. †¢Dressing ?Men wear their hair short all around the head but the middle part is allowed to grow long, thus giving impression that they wear a cap of hair. Some wear a turban. Ifugao men carry butong (hip bags), the l arger kind is called the pinuhha; the smaller kind the ambayong. The pinuhha bags are made of white threads, the ambayong of double block thread. The men usually put their betel nut leaves and lime container, kottiwong (small crescent-shaped nife), wooden spoon, amulets, and other things here. Necklaces worn by Ifugao males are usually a string of 2 to 8 pieces of gold, silver, or copper in a C-shape and worn tight at the base of the neck. Pang-o of amber beads, which hang much lower than the other necklaces, are sometimes added. In some places, men wear a tight necklace or trapezoidal shells. Many Ifugao men also wear leglets made of Copper wire wound spirally in 20 to 40 coils, gradually increasing in width from above downward. Some wear armlets made of tusks of wild boar.A belt called ginuttu, made of round white shells kept together by a string of rattan dyed red, is worn at the waist from the right side of the upper part of the left thigh, and then allowed to hang loose at the left side. ?Ifugao women, on the other hand, wear the tapis, a wraparound skirt called the ampuyou or tolge. The ordinary tapis consists of a blue cloth with narrow white horizontal stripes and two broken line of red triangles, and is worn just above the knee (Vanoverbergh 1929:209). Ifugao girls begin to wear the tapis by the time they are five or six years old. There are five kinds of Ifugao skirts.The inggalgalletget is worn just above the knee. It is full of narrow stripes and is made of two pieces of cloth joined together. This skirt is working in the rice paddies, but is not in fashion at present. The intinlu is a typical Ifugao skirt made of three pieces of cloth. The pieces are joined together with a takdog and other stitches, a black thread alternating with white. The indinwa skirt is also typically Ifugao although less frequently woven. It is shorter than the intinlu but longer than the working skirt. The gamit skirt is made of two equal pieces of cloth joined together by takdang stitch.Red and white threads alternate with white and yellow (takdog stitch); its edges that fray are hemmed and have a bambulud. Gamit skirts are characterized by elaborate border designs which vary according to the type and the color of alternating threads woven into the textile. Some Ifugao women allow their hair to hang loose at the back, but some fold their hair up and use a string of beads called atake or inipul; these they wind several times around the head to keep the hair in place. The atake is made of small white beads while the inipul is of large beads of light colored agate.Sometimes these beads are worn around the neck. The women put their belongings in the folds of their tapis in front or in a pouch made of cloth similar to that used by men, except that it has no rings and is thus carried in the hands or pace din the folds of the tapis. Women also tattoo their arms up to the shoulder blade, with designs similar to men. Earring and pendants used by men are also worn by the women. The necklaces hang lower than those of the men, sometimes reaching the navel. Copper bracelets are also used by the women. †¢Livelihood/ Handicraft They have skills in making bowls; baskets, weapons and clothing. The Ifugao still practice the same skills as in the past: Woodcarving and weaving clothes. They discovered the tourists as a welcome client for their products in a time that the youngest Ifugao prefer Western clothes. ?The Ifugao produce baskets to serve the needs of the household, and many other purposes. They have baskets for winnowing, storing, catching pests and domesticating animals, storing grains and cooked food, keeping household utensils, clothes, and personal belongings, and for rituals and religious ceremonies.Carrying baskets have been so designed as to leave a person’s hands free to carry other loads. III. GEOGRAPHY/ TERRAIN ?The Ifugao inhabit the most rugged and mountainous part of the country, high in the Central Cordillera in northern Luzon, with peaks rising from 1,000-1,500 m. , and drained by the waters of the Magat River, a tributary of Cagayan River. The area covers about 1942. 5 sq. km. of the territory. Their neighbors to the north are the Bontoc; to the west Kankanay and Ibaloy; to the east the Gaddang; and to the south the Ikalahan and Iwak.There are 10 municipalities in the province: Banaue, Hungduan, Kiangan, Lagawe, Lamut, Mayoyao, Potia, Hingyan and Tinoc. There are 154 barangay, with Lagawe as the town center of the province. 6. THE IBANAG I. CULTURE ?Their language is also named Ibanag, which also serves as the lingua franca of other neighboring ethnic groups such as the Gaddang, Yogad, and a few Aeta. This is spoken by about 500,000 peoples in Isabela and Cagayan, especially in Tuguegarao, Solana, Cabagan, and Ilagan. However, most of the Ibanags can also speak Ilocano, one of Northern Luzon's dialects.II. CUSTOMS/ TRADITIONS †¢Farming ?The Ibanags are lowland farmers that used to in habit the area along the Cagayan coast but migrated further inland. They conducted trade with neighboring areas using distinctive seacrafts, and their commercial interests made their language the medium of commerce throughout the region before the influx of Ilokano migrants. They are also excellent blacksmiths and continue to make good bolos. . Are agricultural, and they engage in fishing and farming. †¢Marriage ?Marriage customs, to great degree, have been made simple.Expenses are now borne by both parties unlike before when the groom's parents shouldered all wedding expenses. Preparations may not be very lavish but the umune-ca presents and maginterga, are still parts of marriage customs, likewise the gala is, sine qua non especially in rural wedding. III. GEOGRAPHY/ TERRAIN ?The Ibanag are concentrated on the Provinces of Cagayan, Nueva Vizcaya, Isabela. The Ibanag are among the minority of Filipino people that live along the banks of the Cagayan River. They are the most ass imilable and adaptable among groups of the Filipino people.On Cagayan, Ibanag are more found in Tuguegarao, Abulug, Pamplona, Camalaniugan, Lal-lo, Amulong, Iguig, Penablanca and Aparri towns. 7. THE MANOBO I. CULTURE ?An occupation that figures as entertainment for the Manobo is bee hunting, the procedure for which the basis of the comic bee-hunting dance. Bees appear during the season when the tress start to bloom. The hunter waits for them along the creek banks and trails them to their hive. If he catches a bee, he ties a fluff of cotton to it and then releases it. When the bee reaches the hive, the other bees raise such a buzzing noise, that a hunter is led to the location of their hive.He builds a fire to smoke out the bees and then climbs the tree to get the empty bee hive. However, the hunter faces hazards, such as the tree catching fire or the bees attacking him. II. CUSTOMS/ TRADITIONS †¢Farming ?The upland Manobo practise swidden or slash-burn farming whereas those in habiting the valleys practise wet-rice farming. Rice culture is so central to the Manobo way of life that there are more than 60 different names for rice varieties, and all agricultural rituals center on it. †¢Marriage ?Intervillage relationship is based on upakat or reciprocity.Village members, usually belonging to kinship group or groups allied by marriage, expect assistance from each other in matters of subsistent labor, defense, and support in crises. Marriage is traditionally by parental arrangement, which begins when each of two families chooses a spokesperson, preferably a datu or bai, who is known for eloquence and knowledge of custom law. The ginsa (â€Å"asking†) begins with the girl's representative offering betel chew, which the boy's representative politely refuses until negotiations for the kagun (bridewealth) begin.All the groom's relatives, especially the datu/bai related to the groom's family, will contribute to the kagun. The wedding date is determined by the length of the groom's family will need to raise the kagun. In the meantime, the bride's relatives are preparing the apa (wedding feast), consisting of rice, meat, fish, and rice wine. On the wedding day, the groom – wearing a white handkerchief – and his party walk to the bride's home. The bride is kept hidden behind a curtain in another room with someone guarding her.The groom's party knocked at the doorway y the ed-ipal, two or more of the bride's relatives who may ask the groom's party for a gift, such as clothing or money. After the feast, the elders sit on a large mat for the edteltagan he rirey, to display the symbols for the bride's value. Ten piles of corn kernels each are laid out in rows. Each pile symbolizes remuneration for the pains taken by the bride's family in rearing her. For example, one pile represents the purangan (to keep awake at night), the sleepless nights the parents spent over her; another pile represents the tugenan (viand), the nouris hment they have given er. Then the groom's family presents the items of the kagun which may consist of a house, a piece of land, clothing, money, articles made of iron, brass, and animals. These items are distributed to members of the bride's extended family, especially her aunts and uncles and those who contributed to the bridewealth given by her father when he married the bride's mother. The negotiations over, the groom's family presents the tenges (headcloth), which symbolizes that the arrangements must be wrapped up tightly to ensure a happy life for the young couple. The seru ritual follows: the bride and groom sit before a dish of rice.Each of the spokespersons takes a fistful of rice, molds it into a ball, and gives it to the couple, who feed each other. Then the guests join in the eating, with much revelry. The bride's mother prepares betel chew and hands it to her daughter, who offers it to the groom. This gesture symbolizes her tasks and duties as a wife. The couples are t hen given advice by the elders while the guests leave for home. The groom's parents stay for three more days, during which a purification ritual of chickens and rice is performed for the couple's gimukod (soul-spirit), whose approval of the marriage is sought.The groom goes home with his parents to call his gimukod in case it stayed there while he was away. He does not stay away too long from his bride's home because, for every day that he is gone, he must gift his in-laws with an article of clothing. Marriage is an alliance system in which reciprocity and mutual obligation between the groom's and bride's kinship groups are expected. It is, therefore, a means of maintaining peace and oder, for the Manobo's practice of retaliation does not extend to one's kindred or allies. Incest taboo is strictly followed up to a common great-great-great grandparent on both the mother's and father's side. Polygamy, although rarely practised, was allowed. A datu might resort to it, usually for econo mic and political reasons. Several wives allowed for more fields that could be cultivated, since the Manobo women did all the work in the fields. Polygyny also multiplied one's alliances and expanded them to several communities. However, the man could take another wife only if the first wife and her parents consented. The fist wife remained the head wife. †¢Burial ?When death occurs, lapuy, death messengers, are sent to inform relatives and friends.The body is washed, dressed in best clothes of the deceased, laid on mat at the exact center of the floor directly underneath the peak of the rooftop, and completely covered with a blanket. Objects, such as a bolo sword that the dead must take with it on its journey to the afterlife, are placed near the body. A clothesline is strung parallel to the body, and the clothes of the family or the dead person's personal possessions are hung there. There is much wailing and shouting and the agung (gong) is constantly beaten to announce the d eath to everyone within the hearing distance.The number of beats indicates the dead person's age, status and social position. After the grave has been dug, someone stands guard by the pit to keep the busaw away. Burial rites begin in the house with the â€Å"cutting the strand† ritual: an elder blackens half of a strand of manila hemp. This blackened end is held by the family while the white end is tied to the corpse. The strand is cut to signify the cutting of ties of affection between the family and the dead. A man is buried facing the east so that the sunrise will signal to him that it is time to work.A woman is buried facing the west so that the sunset will remind her that it is time to cook. As the dirt is thrown back into the pit, all turn their backs to avoid temptation of accompanying the dead person. The grave marker is a low wooden frame. Tree cuttings are stuck around the grave. After the burial, the mourners go to an unfrequented part to wash themselves and the to ols used to dig the grave. When they return to the house, they spit on a burning woo or a fire by the doorway. Everyone takes a small bite from the small meal that has been placed on the mat where the corpse had lain in state.The last person coming in takes the glowing piece of wood and the meal out of the house and throws it in the direction of the grave. Everyone, including the soul of the dead, is invited to eat. A mourning period of 8 to 12 days is set, depending on the stature of the dead person. A baby is mourned only for one day; a datu, seven days. There is singing and dancing but no instrumental music is allowed. †¢Music ?Manobo music differs from one group to another. The variance can be observed in the gong ensembles, which may consist of 8 to 10 agong (gongs) as in the ahong of Magpet, or five small hand-held gongs as in the sagagong. Dressing ?Before the Spanish colonial period, the Manobo wore bark cloth to cover their genitalia. Today they wear Western clothes: t he skirt and blouse or dress for the women, trousers and sports shirt for men. The heavily embroidered traditional Manobo costume is now worn only on special occasions. †¢Livelihood/ Handicraft ?Traditional fabric for clothes was abaca or hemp, weaved by the ikat process, but is now cotto cloth obatained through trade. Dyes were acquired from plants and trees: the tagum plant and the bark of the lamud treee produced lack, the turmeric root, yellow, and the keleluza plant, red.Ginuwatan are inwoven representational designs such as flowers. If cotton trade cloth is bought, big floral designs are preferred. Typical colors are red, black, yellow, green, blue and white. III. GEOGRAPHY/ TERRAIN ?Most Manobo inhabit the river valleys, hillsides, plateaus, and interiors of Agusan, Bukidnon, Cotabato, Davao, Misamis Oriental, and Surigao Del Sur. The whole Manobo population numbers 250,000. The subgroup Manuvu inhabits a contiguous area along southern Bukidnon, northeastern Cotabato, an d northwestern Davao. The Ilianon, Livunganen-Arumanen, and Kirintekan are in northern Cotabato.The Tigwa/Tigwahanon are concentrated in Lindagay and scattered all over the town of San Fernando, Bukidnon, close to the border of Davao Del Norte. Tigwa may have derived from guwa (scattered) or the Tigwa River, whose banks they inhabit. The Umayamnon are scattered around the town of Cabalangsan, Bukidnon, and the interiors of Agusan Del Sur. The western Bukidnon Manobo inhabits the southwestern quarter of Bukidnon province. 8. TIRURAY I. CULTURE ?Their language is structurally related to those of the Malayo-Polynesian family. But when spoken, it is unintelligible even to their immediate neighbors.II. CUSTOMS/ TRADITIONS †¢Religious practices and beliefs ?According to the Tiruray, the world was created by the female deity Minaden, who had a brother named Tulus, also called Meketefu and Sualla. Tulus is the chief of all good spirits who bestow gifts and favors upon human beings. He goes around with a retinue of messengers called telaki. Tulus is said to have rectified some errors in the first creation of theworld and of human beings. †¢Livelihood/ Handicraft ?The Tiruray have not developed the arts of traditional cloth weaving, metal craft, and pottery, but have excelled in basketry.They are, in fact, one of the most accomplished basket weaving groups among the country's cultural communities. III. GEOGRAPHY/ TERRAIN ?They live in the upper portion of a river-drained area in the northwestern part of South Cotabato, where the mountainous terrain of the Cotabato Cordillera faces the Celebes Sea. The Tiruray call themselves etew teduray or Tiruray people, but also classify themselves according to their geographic location: etew rotor, mountain people; etew dogot, coastal people; etew teran, Tran people; and etew awang, Awang people, or etew ufi, Upi people. . TAUSUG I. CULTURE ?Tausugs are experienced sailors and are known for their colorful boats or vintas. They are also superb warriors and craftsmen. They are also famous for the Pangalay dance (also known as Daling-Daling in Sabah), in which female dancers wear artificial elongated fingernails made from brass or silver known as janggay, and perform motions based on the Vidhyadhari (Bahasa Sug: Bidadali) of pre-Islamic Buddhist legend. II. CUSTOMS/ TRADITIONS †¢Religious practices and beliefs ?The Tausug follows standard Islamic beliefs and practices.The Quran is considered by all Muslims as the words of Allah (God), revealed to the prophet Muhammad through archangel Gabriel, and as the source of all Islamic Law, principles and values. Aside from the Quran and the Sunnah and Haddith (literally, â€Å"a way, rule, or manner of acting†), other Islamic sources of law include Ijtihad (independent judgment) and Qiyas (analogy). The Five Pillars of Islam are dec-laration of beheb in the oneness of God and the prophethood of Muhammad and the four obligations of praying, almsgiving , fasting, and pilgrimage to Mecca at least once in one's lifetime. Marriage ?Marriage is ideally arranged by parents. Contacts between the sexes are restricted and marriageable women are kept in relative seclusion to protect their value to their family as political and economic assets. First and second cousins are favored spouses (with the exception of the children of brothers). A series of negotiations precedes marriage, concluding with an agreement on the amount of bride-wealth and other expenses to be paid by the boy's family. In addition to arranged marriages, wives may be obtained by elopement or abduction, both common alternatives.Weddings are held in the groom's parents' house immediately upon payment of bride-wealth and are officiated by an imam. Newly married couples generally reside uxorilocally for the first year, or until the birth of a child, after which they are free to join the husband's family, remain with the wife's family, or, preferably, build a new house of thei r own, typically close to the husband's natal community. Independent residence is the eventual ideal. Relations between husband and wife are characteristically close and enduring.Divorce is permitted but is infrequent, occurring in less than 10 percent of all marriages and, although polygamy is allowed, few men take more than one wife. †¢Burial ?Four acts must be performed at death: bathing the corpse, enshrouding it, reciting the prayer for the dead, and burial. Burial is followed by a seven-day vigil. Depending on a family's economic circumstances, commemorative feasts may be held on the 7th, 20th, 40th, and 100th day, and on the first, second, and third anniversaries of death. Each person is believed to have four souls that leave the body at death.The body goes to hell, where the length of punishment it suffers is determined by the misdeeds and accumulated religious merit of the deceased. On the fifteenth day of the month of Shaaban, one of the souls of the dead is sent back to earth: here the deceased is honored with prayers and on the following day graves are cleared. †¢Music ?Various musical instruments played solo or as an ensemble, provide the Tausug with music. Most notab-le is the kulintangan ensemble consisting of two gandang (drums), a tungallan (large gong), a duwahan (set of two-paired gongs), and the kulintangan (a graduated series of 8 to 11 small gongs).At least five players are needed to play the ensemble which is used to accompany dances or provide music during celebrations. Other popular instruments are the gabbang (na-tive xylophone) and the biyula (native violin). With 14 to 24 keys divided into seven-note scales, the gabbang has become the most popular musical instrument in Sulu. It is used to accompany Tausug vocal music such as the sindil. The tune produced when the gabbang is played solo by a man or woman is called tahta'. The biyula is similar to but larger than the western violin. It consists of four strings played by a bo w made of horsehair.Traditionally played by men, the biyula, with the gabbang, accompany the sindil (Kiefer 1970:2) Flute music is associated with peace and travel. It represented by the following less popular instruments: the saunay (reed flute), suling (bamboo flute), and kulaing (jew's harp). The saunay is essentially a six-holed slender bamboo, 1. 5 mm in diameter, capped by a sampung simud (mouthguard). A resonating chamber made of palm leaves is housed in the mouthguard. The suling is a larger version of the saunay. It is a 60-cm long bamboo with a 2-cm diameter. Like the saunay, it has six fingerholes (Kiefer 1970:4).The repertoire for Tausug instrumental music in-clude: the gabbang tahtah (gabbang with biyula accompaniment); the kasi-lasa, lugu, and tahtah (biyula songs); the sinug kiadtu-kari (kulintangan); the tiawag kasi (saunay music), the tahtah (suling music); and others. Kalangan or Tausug vocal music can be divided into narrative and lyric songs, and further into the lugu and the paggabang traditions. The luguh traditio-n denotes unaccompanied religious songs, while the paggabang tradition applies to â€Å"more mundane† songs that are accompanied by the gabbang and biyula. †¢Dancing The most well-known dance of the Tausug is the pangalay. It is the basic style from which the move-ments of various dances in Sulu and Tawi-Tawi are derived. The pangalay is danced by either sex, alone or together, and is usually accompanied by the kulintang ensemble. The movement of the pangalay is concen-trated on the thighs, knees, ankles, toes, waist, shoulders, neck, elbows, wrists, and fingers. The torso is usually kept rigid, moving upward or downward as the flow of the dance demands. The feet is firmly planted on the ground and move in small shuffling steps (Amilbangsa 1983:14, 62).The pangalay dances are distinctive in their use of the janggay (metal nail extenders) to underscore hand movements. The extended fingers are stiff and set apart from the thumbs. †¢Livelihood/ Handicraft ?Tausug visual arts are represented by carvings, metalworks, woodworks, tapestry and embroidery, mat making and basketry, textile and fashion, pottery, and other minor arts. III. GEOGRAPHY/ TERRAIN ?Mainly in the Philippines Region: Jolo, Sulu Archipelago. Palawan Island, Basilan Island, Zamboanga City. 10. BADJAO I. CULTURE ?The Badjaos are itinerant travelers.Their paintings and carvings are integral to their life cycle. In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the bride’s eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib.Another beautician attends to the groom and his face is made up the same way. II. CUSTOMS/ TRADITIONS †¢Marriage ?In wedding ceremonies, the wedding beautician must be adept at applying the special makeup on the bride and groom. With a razor blade tied with thread to a split bamboo twig, the beautician shapes the bride’s eyebrows into a triangle and carves tiny bangs on her forehead. Lampblack is used to outline a rectangle on her forehead and is emphasized by a yellow ginger juice. Black dots are outlined horizontally above the eyebrows and/or beneath the eyes with the pointed end of a coconut midrib.Another beautician attends to the groom and his face is made up the same way. †¢Music ?The Badjaos have five types of songs: the leleng, binoa, tenes, panulkin, and lugu. Except for the last two, the lyrics are improvised and sung to a traditional tune. The â€Å"leleng† is sung in most occasions. Anyone can sing the leleng. †¢Dancing ?The Badjao’s dance traditions are simila r with the other ethnic groups of Sulu, particularly the tribes in Samal. The basic traditional dance movement is the igal or pangalay performed by the female.The dancer’s hair is preferably pulled back in a bun, although it may also be allowed to hang loose. Either a drum or a gabbang accompanies the dance. †¢Dressing ?The traditional attire of the Badjao consists of either everyday wear or elaborately embroidered costumes for special occasions. The patadjung/tadjong has many uses. Among the Badjao it is large enough to fit any person and is worn by both men and women as a skirt or gown tucked at the chest level. It can serve as putung (headcover), waistband, sash, blanket, hammock, shoulder bag, cradle, pouch, hood, or pillow. Livelihood/ Handicraft ?Metal craft designs can be classified into three kinds: the repousse, relief hammered from the reverse side; arabesque, incision of interlocking curves; and filigree, tracing with thin gold, silver, or brass wires.III. GEO GRAPHY/ TERRAIN ?Sulu-Tawitawi, Siasi, Tabawan, Bonggao Sitangkai, Cagayande Tawitawi (Mapun); Basilan, Maluso, Malamawi, Bohe’ Lobbong; Zamboanga del Sur, Rio Hondo, Batuan Lumbayaw, Taluk Sangay, Sanggali; Zamboanga del Norte, Olutangga; Davao City, Isla Verde, Sasa; Cagayan de Oro; Visayas, Cebu, Tagbilaran; Palawan, Puerto Princesa; Batangas.

Amazon’s Competitive Analysis Essay

Competitors are the firms that compete to serve the same customers in the same marketplace. Competitors can compete directly or indirectly. Competition happens on two levels: Product or service competition. Due to the shift of focus for Amazon, it has become the â€Å"Earth’s biggest anything store†. Its competitors have expanded from just online book retailers Barnes and Nobles and Borders to top audio retailers CDNOW.com and online auction house e-bay.com. Amazon has an overall lead of 40% market share against the other online retail firms. Their international business has more than doubled over the past 2 years Amazon’s primary value chain includes purchasing/sourcing, marketing, distribution and after-sales services, which includes returns and exchanges from unsatisfied customers. Their main focus is in the purchasing/sourcing and in the distribution of the products to the consumers. Their investments are therefore, geared towards warehouses in key points of high consumer demand areas and an efficient delivery and distributing system to service all its consumers. Thus, Amazon controls most of its distributing system that spans across borders. How does Amazon compete? Competes through Quality, service, and low price. How effective is each? Quality – they make sure that their product reach the customer with no damage and always serve their customer with the best product. Service – Amazon delivers the product within a week. Less lead time Low price – reasonable pricing. How powerful? Amazon is power because they were the first to start an online business. They have more customers due to this. The customers are loyal to Amazon and will do their shopping only at Amazon. Amazon is very profitable and is doing well currently. How aggressive? Amazon.com has remained on top of the online retailing business despite the entrance of giants such as Barnes and Nobles and Borders. Their success is attributed to two factors; timing and continuing to invest heavily into the inventory and distribution systems. Amazon, by being the first of its kind, has a big lead over the nearest competitors due to their experience and its reputation as the first movers. Their thrust remains on improving efficient delivery systems across borders and to build name recognition as the number one retailing firm in the Internet. They have also ventured into different retail options to keep that lead. Marketing, Innovative inventory and distribution systems, and name recall have helped Amazon build a sustainable competitive advantage. Will diversification into new markets finally turn a profit for Amazon.com before the dotcom godfather burns through the last of its savings? In five years Amazon.com has built the world’s biggest online store. However, despite generating expected $1bn ( £0.67bn) sales from the Christmas retail season alone, profit has proved elusive. Despite its profligate sales, business-to-consumer e-commerce’s pre-eminent player is not expected to enter the black until year-end, according to financial analysts’ most-optimistic forecasts. Meanwhile, a cost-intensive diversification strategy casts doubt on the prospect of the company ever turning a profit, according to a growing chorus of company-watchers. In order for any online retail company to remain prosperous and income generating, they must invest a lot of time and money into research and development of more efficient operations and distributions systems. This proved to be key for the Market Leader in online retailing, Amazon.Com. Conclusion – Many Amazon-watchers believe diversification will saddle the company with an unsustainable cost burden. â€Å"There is an incompatibility between its brand proposition of offering a dominant breadth of assortment and achieving profitability,† b. While the threat from dotcom upstarts has receded with their reduced ability to raise funds on the investment market, the challenge from bricks and mortar retailers adding online stores is getting fiercer. As well as wielding generous Internet war chests from established profitability, physical retailers will benefit from a maturation of the online market. The lunched of Amazon.com in July of 1995 was the creation of a new and bold way of doing business on the Internet. Amazon.com forced the traditional physical world brick and mortar retailer in the book industry to change the way they target the industry’s consumers and then epitomized Business-2-Consumer e-retailing. Although, Amazon.com started as an online bookstore, The bricks and clicks mantra revolves around the idea that the winning — and profitable — formula for electronic commerce success is leveraging the best of the physical and virtual worlds. In theory, it should give physical retailers venturing on to the Web an edge over pure dot-com e-commerce companies because they can efficiently extend their existing infrastructure and complement their real world stores. So far, the most successful retailers have been those that have taken an aggressive approach to the Internet like Amazon. The bricks-and-clicks model is gaining momentum as the e-commerce market matures. A growing number of retailers have finally gotten serious about doing business on-line, now that fast-moving dot-com players such as Amazon.com Inc., eBay Inc. and eToys Inc. have carved out market niches. By creating an independent on-line unit that has the freedom to develop its own merchandising and marketing strategies, Amazon has the freedom and flexibility to capitalize on opportunities. Toys â€Å"R† Us Inc. stumbled when  it decided to protect its stores and offer only a limited selection of merchandise on its Web site. That gave eToys and Amazon.com a window of opportunity to win customer loyalty and rapidly grow sales, while Toys â€Å"R† Us struggled to play catch-up. The Market is moving toward a system where it is no longer going to be only Internet or only bricks and mortar,† he says. â€Å"Amazon’s mandate is not focused on where the business was, but rather where the opportunities are.† Another model is being pursued by Peachtree Network Inc., which is creating an on-line grocery network across Canada. Rather than spend heavily to build warehouses and purchase delivery trucks, Peachtree offers a service to regional grocery chains that lets them provide consumers with an on-line ordering system. The grocers, which already have the infrastructure, process the orders and handle delivery. Amazon.com has parlayed its Internet expertise to compete very successfully against traditional â€Å"bricks & mortar† book retailers such as Barnes & Noble, and Borders; Price line has leveraged its e-commerce patents and business model to challenge the incumbent travel agent industry. Thus, the pure Internet plays are very well-positioned to leverage the Internet to overwhelm their incumbent competitors who are locked into their â€Å"bricks & mortar† channels. However this is not necessarily true for all industries. If an incumbent can update its business model and supporting organizational infrastructure, it can successfully leverage the Internet just as effectively. Companies that exist to engage in commerce in the Internet’s digital marketplaces are known as digital players. For example, Amazon.com exists as a digital player that uses digital processes to transact physical products such as books, and videotapes. By using the Internet as its sole marketing and support channel, Amazon.com has been able to avoid heavy â€Å"bricks and mortar† investments that weigh upon its physical competitors such as Barnes and Noble, and Borders. Incumbent competitors are beginning to establish their own websites so that they can continue to serve their clients who are already on the Internet, and also to serve new market segments. However the pure digital players, if they do not already have brand-recognition or are not affiliated with existing brand names, often have to invest significantly  in marketing and other promotional expenditures to gain consumer awareness. Market Entrants Leverage Disruptive Innovations Since market entrants by definition do not have established business models and distribution channels  with the related cost structures, they can exploit the strategic flexibility provided by disruptive innovations to devise business models and strategies to compete successfully in the emerging marketplace. Unlike the incumbents who have to work within the constraints of their existing business models, organizational structures, and cultures, these entrants can craft their business strategies based upon the unique enabling opportunities provided by the disruptive innovations.

Robots, cyborgs & AI Essay Example | Topics and Well Written Essays - 1500 words

Robots, cyborgs & AI - Essay Example The term android is used only on robots that look like humans, while the term robot is used on machines, which might look or might not look like humans. There are other examples of rising robots known as actroids, which do not exist in the science fiction realm, but they tend to resemble the human beings in their action and also their reception to input. In films like The Terminator, which have smashed awareness the public since their features have instilled a strong idea about human fusion with technology. Cyborgs are aggressive and contain a fantasy of being destructive and invisibility. However, this hyper violent creature is among the many types of fictional cyborgs that have become the main way for commercial films to present the cyborg condition. In films they have privileged the masculine figure which is mainly violent. When the cyborgs are staged in movies they show different ways of thinking in matters of sexual identity and gender. The software interfaced cyborgs created make the bodies of human beings obsolete when the human consciousness was downloaded onto a computer software they showed aggressiveness and their prowess is always improved thus can not go down and the only thing they can do best is kill because its strength physical not cerebral thus can not be controlled. However not all cyborgs are hyper masculine killing machines they are also used for other functions e.g. the terminator in terminator 2 is used as a surrogate father. Electronics technology capability certainly has caused fear which has been translated to massive bodies overpowering human characters. The cyborgs in films are also used to show the male spectacle and desire for masculine body. This not only culminates the sexual expression but also the brute force expressed by the cyborgs. This concept of externally forceful machinery was culminated in the industrial machinery in the early twentieth century. During this time the robot replaced the

Designing Learning Activities in a Standards-Based System Assignment

Designing Learning Activities in a Standards-Based System - Assignment Example When based on the organization, the resulting activity will be of high quality, allow for learning from others and the designed activity can be uses by the entire school. My chosen professional development is individual based because it can be accessed online at any place, and an individual can develop by him/herself based on his or her personal preference. The content of this professional development activity has helped me develop professionally in the area of standard-based systems for learning activities. I have learned that the â€Å"lifeless content† (Garet, Porter, Desimone, Birman, & Yoon, 2001, p. 920) is the normal curriculum can be translated into meaningful learning objectives, as well as strong standards, for the authentic assessment and engagement of the learning activities. ... B The Professional Development Activity in Context. This professional development activity I chose relates to the culture of my school. Based on the school culture of the graduate programs in the College, students are supposed to cover the syllabus within the required time. Nevertheless, the traditional methods of teaching emphasize on covering the curriculum without engaging the students to develop activities by themselves based on standardised system. This helps students, teachers and parents. This area relates to the New York state educational policy where new teachers have to undergo training before they start teaching. Teachers undergo induction period for the first two to three years to develop their capabilities. Also, beginners in the teaching field are not left to work on their own. Teachers are prepared well prior to teaching, can develop the expertise on their own and teaching can be mastered in a relatively short time. Peer coaching and mentoring to enhance analysis of ap plication, companionship and technical feedback are all features of this teacher training. Also, competence of teachers has to be evaluated annually to enhance continued learning. According to Whitehouse et. al. (2006), "professional development of teachers is to help teachers improve their professional practice so that students learn better" (p.49). Professional Learning and Leadership Standards enhance lifelong learning among the reading professionals, and this equips them with skills such as reading, attending the professional meetings, and pursuing an advanced degree. Also, the professions are able to evaluate the importance of advocacy, professional learning experiences,

Performing Flamenco Dance at a Wedding Assignment

Performing Flamenco Dance at a Wedding - Assignment Example Therefore, this dance is an all-inclusive activity (Pohren 67). It involves numerous dance movements. One of the common ones is a rhythmic expression whereby I exhibit rapid movements of the heels and feet. Moreover, I engage in an activity of slapping both the chest and clapping of hands. I alternate this with steps made with the feet. Flamenco dance also involves lower body movements which begin from the waist downwards. These include hip rolls, juts of the hips, lifting of the legs, which is usually done with the kneels down as well as making circles with the legs (Pohren 88). Notably, I also include numerous movements of the upper body. Some of the common ones include twisting of the arms as well as making circular movements using my arms. The most intriguing movement that I like most in the flamenco performance includes making the spine a spiral. This movement serves to produce a counter line reflected on my back (Scheff, Sprague and McGreevy-Nichols 140). There are also circula r movements whereby I involve my wrists and fingers. In other occasions, dancing extends to fanning using my fingers. On other occasions, I combine different movements to exhibit an expression that involves the entire body. These are enhanced by shrugging shoulders, jumping, hopping, different facial expressions and gestures. In every single performance where I am invited, I combine all these different movements (Ruiz 71). The flamenco dance originated from Spain and is common amongst Spanish dancers. However, flamenco classes are available in different countries. I was intrigued by the dance from an early age a factor that motivated me to register for dancing classes. Although in my initial days in the dancing class, I focused on general dancing, I later specialized in flamenco. In an American society, where the dance is not common, I took a lot of time to monitor the steps.  

95 Theses Essay Example | Topics and Well Written Essays - 500 words

95 Theses - Essay Example The corrupt practice of selling indulgences meant that salvation is in the hands of religious figure, which Luther completely defied in 95 these. He believed that the core idea of Christianity was to follow God’s commands so to gain his grace and this qusai practice enabled the poor or rich sinners to purchase salvation through Church issued bonds instead of seeking repentance from God (Iclnet.org, 2014). 95 theses contained a list of question for the religious authorities in a humble and academic manner, which does not contain direct criticism, but a recap of preaching of the religion itself. Luther focused on the fact that God seeks obedience from his creation if faith is not shown through the action of believer; he is not obedient at all and neither faithful to his creator. Thus, faith and deeds go hand in hand for the sake of salvation, which is only granted by God and none other authority of the world (6). In the middle ages, Catholic Church practiced the idea that through good deeds salvation can be traded, but this also required God’s will and grace. In 1517, the construction of Basilica of St. Peter inau gurated the trade of indulge purchasing practice. The aim was to raise funds for the construction, but the method adopted for it was highly controversial and faith twisting. Thus, Luther urged the Pope to invest his personal money in the construction instead of issuing these illegal and meaningless bonds to fool innocent believers. In the theses 20, he elaborates that the pope has no power or authority to eradicate any penalty imposed by the God, but the only penalty he can wave off is either imposed by him or the Church. Hereafter by no means is in his hands or in the power of any other mortal authority as the final judgment rests in God’s hands. Selling of indulgences meant that there is no liability of wrong actions on the person himself instead he can buy the indulgence bond

The Rising Cost of Obstetrics and Pre-natal Care in the U.S Research Paper

The Rising Cost of Obstetrics and Pre-natal Care in the U.S - Research Paper Example For commercial coverage, a pregnant woman to deliver by vaginal birth will incur average payments of $12,500 while for cesarean childbirth the patient has to pay $16,983. In Medicaid, payments are down: vaginal births cost $6,117 and $7,983 for cesarean births. For both Commercial and Medicaid, payments are 25% lower. Commercial insurers have a record of 100% payment than Medicaid. (Truven Health Analytics, 2013, p. 17) Payments for both vaginal and cesarean methods go to professional services, surgical fees, therapeutic fees, and so on. Payments for maternal care are higher than childbirth. These payments go to facility fees, professional fees, laboratory charges, and payments for drugs, among others. (Truven Health Analytics, 2013, p. 18) Will Affordable Care Act (ACA) solve this problem of rising cost of childbirth? The ObamaCare wants to expand the responsibilities and benefits of Medicaid by discarding the preconditions and cover more benefits for pregnant women. If the Obama ad ministration is able to fully implement the ObamaCare, then this might solve the problem. The Medicaid program can solve the problem by expanding the benefits and by strengthening its imbursement rate. One of the complaints against the Medicaid was its imbursement rate which was too low (Chua, 2006, p. 2). Enrollees had to search for private insurance to have more benefits. But if this discrepancy is corrected, then American women might change their minds. Through the Affordable Care Act, the administration has put more investments for health insurance in the amount of $10 billion annually for the next five years. The first goal is to digitize the health information system. The next step is to scratch away the... The Rising Cost of Obstetrics and Pre-natal Care in the U.S. The problem with cesarean births and the needed medicine has first to be addressed because of its high cost. The ObamaCare has also increased the coverage of Medicaid. This is one of the most significant phases of the law since Medicaid has a reputation of low imbursement rate. Added to this is the fact that it covers the poor and most vulnerable sector of society. Putting more emphasis on financing, the government can improve the performance of Medicaid and Medicare in order to improve quality of healthcare. High cost of medicine, hospitalization, and all the other allied expenses can be addressed adequately and fairly. The ObamaCare must provide immediate help to the four million childbirths every year. The cost for this human phenomenon can be lowered to ensure that our young mothers and new-born babies receive the best quality-healthcare possible. Young pregnant women don’t know where to go. The government should address this by redirecting local governments to help solve the problem. Present costs of vaginal and cesarean childbirths, from $32,093 and $51,125 respectively, have got to be reduced through government financing. The situation – that young pregnant women have nowhere to go and are struggling of the high cost of laboratory tests – can be reversed. The world must again feel that the American healthcare system is the best. That can only happen if Americans feel safe about their health.

Water Desalination using Vacuum Membrane Distillation Essay

Water Desalination using Vacuum Membrane Distillation - Essay Example Of course, it can also be used for water desalination [5]. Vapor migrates from the membrane surface to the permeate side. How this process occurs varies with the different configurations, depending on the feed solution which is treated [3, 11, 16]. All the configurations have advantages and disadvantages, depending on their applications. In Direct Contact Membrane Distillation, for instance, the membrane is in direct contact with the water only during liquid phases. According to classical heat transfer theory, a thermal boundary is formed when liquid is in direct contact with a solid surface when their temperatures differ. This thermal boundary stays next to the solid surface, where the liquid exhibits its temperature fluctuations. The process of heat and mass transfer illustrates the membrane distillation process, wherein a microporous membrane separates two fluids of differing temperatures (membrane thickness of). The feed temperature decreases from at its bulk to at the membrane’s surface. Accordingly, the permeate temperature increases from at its bulk to at the membrane’s surface. Two thermal boundary layers appear at the feed side (with the thickness of) and the permeate side (with the thickness of) of the membrane respectively, as shown in Fig. 3. where is the mass transfer flux through the membrane and is the latent heat of the volatile component. Here, is only a small part of the energy transferred through the membrane in the form of latent heat. The temperature difference between the two sides of the membrane also conducts heat through the membrane and the gas that fills the pores with flux, written as The equation illustrates the temperature difference between the two sides of the hydrophobic membrane. Accounting for the vapor pressure difference is illustrated by, which is the driving force for mass transfer through the membrane. Three mechanisms regulate the mass transfer through the membrane: The mass transfer mechanism

Critically discuss whether it is important for children to feel that Essay

Critically discuss whether it is important for children to feel that they 'fit in'. How can practitioners support the development of a sense of belonging - Essay Example Fitting in has come to take on a negative tone where it is believed that children are forced to adopt the mannerisms of the group that they wish to join in order to feel accepted. Not only does it create a situation where children end up losing themselves, but it makes these individuals live a lie, where they pretend to behave in a certain manner so that they can be able to achieve popularity in their environment, especially in school. This paper seeks to show that despite fitting in being considered important, it is detrimental to the development of children because it ends up not giving them an opportunity to belong. In most cases, children seek to fit in so that they can be considered by their peers to be popular and this is especially the case in schools. Schools tend to bring large groups of children together in a manner that creates a situation where there develop a diverse number of social networks among them (Faircloth and Hamm, 2011). These social networks are vital for children within these institutions because they assume the role of socialising them as well as ensuring that they are able to have a circle of friends on which they can rely. However, these social networks tend to be extremely hierarchical and this in such a manner that the most popular children end up being considered to be at the top of the hierarchy while the least popular end up at the bottom. This creates a situation where there is constant competition among children from an early age to ensure that they are able to join the popular children and through them to also gain popularity. While it may seem to be a commendab le system because it gives children the opportunity to learn the means through which they can be able to survive in a competitive world as adults, it also brings about problems for these children (Cialdini and Goldstein, 2004). This is especially the case where children end up having to reject their own personalities and adopt the behaviours of the group that

Fundament of management Info systems Essay Example | Topics and Well Written Essays - 250 words

Fundament of management Info systems - Essay Example This calls for more mass mails being sent by the company to a large number of prospective customers to ensure at least a good amount of sales from this method. Another issue is that the mails might not be sent due to lack of internet and the mails might contain viruses that might disrupt the end user or recipient’s information system or computer. The mails often end up being treated as spam mails making the intended message not to be effectively conveyed. For the case of thick catalog system, it has been evident that the system is expensive for it to reach numerous prospective customers. Information if not efficiently conveyed using this method because it’s not guaranteed that the respondents will actually turn up and substantive sales realized from the adverts. It is also necessary to buy the list of prospective customers from the government information agencies, a list which sometimes is not up to date. The Applebee’s has applied several good advertising and selling strategies that has made it successful. It has made its advertising campaign more strong and aggressive. It has also shuffled the items on its menu adding some while removing others. It has also embarked on improving its image to attract customers. It has also embarked on aligning its products in such a way that customers get products in specific groups e. g clothes are found in one place while utensils found in another. This strategy is working for them and they are making sales more than ever

Osamu Dazai Essay Example for Free

Osamu Dazai Essay Osamu Dazai was one of Japanese novelist and considered one of the most important storytellers of postwar Japan. While known primarily as a novelist, Dazai also earned recognition for his numerous short stories, including â€Å"Omoide† (â€Å"Memories†), â€Å"Sarugashima† (â€Å"Monkey Island†), and â€Å"Ha† (â€Å"Leaves†), which were published in Bannen, his first collection of short stories. Like most of his longer fiction, Dazais short stories are autobiographical and reflect a troubled life marred by alcoholism, drug addiction, and several suicide attempts. Nevertheless, Dazais fiction showcases his artistic imagination and unique confessional narrative technique. Dazai was born the youngest of ten children in Kanagi, a small town in northern Japan, to one of the wealthiest families in the region. While Dazais later years were turbulent, he grew up a sensitive child in comfortable surroundings. Later in his life, however, his wealthy background led to self-consciousness, contributing to a nagging sense of isolation that is an undercurrent throughout his fiction. Dazai underwent his apprenticeship in writing during the 1920s while attending secondary schools in Aomori and Hirosaki and published many of his early stories in magazines founded and run by aspiring young authors. By the time he attended Hirosaki Higher School, however, Dazai began to live the unconventional lifestyle that brought him much fame. Despite his widely recognized talent, however, alcoholism, drug addiction, affairs with geishas, suicide attempts, and frequent psychological traumas plagued him the rest of his life. In 1930, Dazai enrolled in the Department of French Literature at Tokyo University, but by the end of his first year, he ceased attending classes. Instead, Dazai became involved with left-wing politics, caroused, and renewed his relationship with a geisha he met while attending Hirosaki Higher School. His family disapproved of this relationship, leading to one of Dazais suicide attempts. He attempted to take his own life on at least three other occasions and finally succeeded in a double suicide with a young war widow in 1948. This episode, among several instances of double suicide in Dazais fiction, is retold in his widely acclaimed novel, No Longer Human. Dazais highly autobiographical fiction first garnered popular and critical attention after the publication of his first collection, Bannen (The Final Years). The first and most significant of these stories is â€Å"Omoide† (â€Å"Memories†). With its highly personal tone, â€Å"Memories† reveals a common narrative technique in Dazais writing. Revealing his childhood and adolescent traumas, as well as his need for companionship and love, Dazais first-person narrative attracts the readers sympathy while raising doubts about the authenticity of the narration because of exaggerated rhetoric. â€Å"Gangu† (â€Å"Toys†), another tale in Bannen, illustrates Dazais playfulness. In this tale, the narrator — after briefly relating his financial troubles — details his plans to concoct a tale recounting the memories of an infant. While these and other early pieces exemplify the personal tone of much of Dazais work, another group of tales shows his talent for imaginative storytelling. Two tales — â€Å"Gyofukuki,† translated as â€Å"Metamorphosis,† and â€Å"Sarugashima,† translated as â€Å"Monkey Island† — provide good examples of this. In place of the Dazai like protagonist present throughout most of his other short fiction; â€Å"Metamorphosis† is about a peasant girl who, on the verge of puberty, takes on the appearance and identity of a fish. â€Å"Monkey Island† presents two humanoid monkeys as its protagonists. In astonishment, one of the monkeys soon realizes they are the objects of atte ntion, rather than the spectators, of the humans walking through the zoo. In his final years, he composed a series of stories that evince his interest in domestic issues, as titles such as â€Å"Villons Wife,† â€Å"Father,† and â€Å"Family Happiness†Ã¢â‚¬â€suggest. As critics have remarked, the stories of these collections are among the few works of artistic value produced by a Japanese author under the strict government censorship during World War II. While famous in Japan and avidly read — especially by the younger generation — Dazai has not achieved the international stature of Japanese writers such as Natsume Sseki, Kawabata Yasunari, Mishima Yukio, and End Shusaku. This is partly due to problems with translating Dazais highly personal style. Yet Dazai has earned himself a position in modern Japanese letters more or less comparable to that of an F. Scott Fitzgerald, as opposed to a William Faulkner, in modern American literature. Donald Keene, Dazais principal English translator, has described him as a Japanese writer â€Å"who emerged at the end of World War II as the literary voice of his time.† While Dazais body of work is sometimes criticized for its narrow scope, many critics maintain that his fiction contains some of the most beautiful prose in modern Japanese literature. Dazai became celebrated for two short novels, The Setting Sun and No Longer Human, both translated into English. I read both of them back when I was reading all the Japanese fiction I could get my hands on, but did not care for either, and have not read either again. The Setting Sun was published in 1947, and is set in those years shortly after the end of the war. It was a very popular novel, and the title came to represent Japanese of the upper classes who had fallen because of the war and American occupation. But Dazai was already well known for personal characteristics reflected in the major characters as wellnihilism, drunken dissipation, despair (a kind of model for our hippie generation)so, although the central character is a young woman, Kazuko, the novel is read as strongly autobiographical. This is true for No Longer Human, too, which is perhaps even more autobiographical, and, as Donald Keene describes it, is an attack on the habits and traditions of Japanese society, but above all a record of his alienation from society. (1063) I was not attracted to the narcissistic qualities in these two novels, or to the fact that Dazai, after having failed in two previous love suicides (in which the women succeeded) succeeded in a love suicide June 13, 1948 (he and the woman drowned in the Tamagawa Reservoir). I just didnt much like him or his charactersnever used those novels in courses I taught. But I did use one of his short stories, Villons Wife, several times, because it was in the anthology I most frequently used in the survey course of Japanese Literature, Donald Keenes Modern Japanese Literature, and I actually came to like that story very much (sort of like Oes The Catch, the exception that proves the rule). The husband in the story may be the closest self-portrait of all, and the most despicable, in his drunken dissipation, unfaithfulness, and unforgivable treatment of his wife, but the story is told by the wife, who, in her attempts to accommodate herself to all of this comes through as an attractive and courageous characterand you realize that even Dazai, in his more sober moments perhaps, must have appreciated her virtues. Anyway, thats the one I recommendthen, if you want to read either, or both, of the novels, you will be reading fiction that was very popular in Japan in the decade after the end of the war, and may, indeed, reflect some of the values in flux in that traumatic time, particularly for young Japanese who would have seen themselves as having lost everything. I will be comparing Akutagawa to Edgar Allan Poe next month for their short lives and some of the qualities of their fiction, and it is easy to compare Dazai to Akutagawa (1892-1927), as well. Akutagawa was more of Tanizakis generation, but died in his late 30s, as a suicide, as Dazai did. But, I am happy to say, I am very fond of Akutagawaa highly disciplined literary artist. (MAIN BODY) â€Å"NO LONGER HUMAN† This book, by Osamu Dazai, is an example of the Japanese genre of shishosetsu, a kind of autobiographical fiction. Its different from what we think of as autobiography, in that the purpose is not so much to tell a story there is no real emplotment, beginning, middle, end in the traditional (or Aristotelian) sense, but rather, the text is a sort of rambling exploration of the self. Style is de-prioritized, sincerity and immediacy are tantamount. There is no constrained form, but rather, an attempt to establish a direct link between author and reader, to explain a particular perspective. The book is largely autobiographical, based on events from Dazais own life. He was a literary rock star, but a deeply miserable guy, attempting suicide several times before finally succeeding. Theres actually a monument at the spot where he killed himself (along with his mistress), and apparently people gather there on the anniversary of his death every year. In any case, the book itself is interesting. It makes me want to learn Japanese, for starters, because no matter how great the translator, theres no getting around the fact that the grammatical structure of Japanese is completely different from that of English, most importantly, for this book perhaps, in that it is entirely possible, and even common, to construct a sentence in Japanese with no subject. Apparently the entire book is written in this form, which would be particularly appropriate to the work itself. Though I wonder if the Japanese reader would really think of this as particularly artful, given that its apparently a standard thing to them. But I guess thats a question for psycho-linguists to answer. The book is the related story of a very unhappy guy who is essentially chronicling his downward spiral. Though its hard to say if its really a downward spiral though he does pinpoint a moment at which he ceased to be human, its not entirely clear that he was ever really human (by his own definition) to begin with. One question is what it means, in his eyes, to be human. There is a clear parallel to Notes from the Underground (Dazai was big into Dostoevsky, and the main character refers to Crime and Punishment), in that both are notes from deeply unhappy men who are convinced of their own uniqueness, but there are definitely differences. Dostoevskys character is raging against rationality, and the way in which it dehumanizes people, so in a sense, though he calls himself a mouse, etc, he could be seen as claiming that he is really the only human. Dazais character, Yozo, sees himself as inhuman, mainly, it seems, because he lacks certain basic human traits. He claims, for instance, that he has never felt hungry. However, there is also a certain issue of domination at play he is unable to say no to anyone, to turn down anything. In this sense, one could say that he is entirely determined by the outside world. Despite the fact that he has an inner life, he keeps it hidden from the outside world. In fact, his behavior is entirely, he claims, an act, he plays the clown for the amusement of others, refusing to let his own feelings show. But Im not certain if this is really the case. For instance, he wants to be an artist, and actually disobeys his father in order to pursue his artistic career, and confesses to the other authority figure in his life, Flatfish, that he wants to make art. So it seems as though the masking process is incomplete in this case, and at times he does behave authentically. I wonder if the same could be said for the Underground Man? I think that its slightly different in his case, in that the construction of the Underground Man is such that he cant behave authentically, because he has no stable self. Yozo, on the other hand, certainly has an inner life, its just a rather empty one. He doesnt seem to have any real will of his own, or rather, the will that he does have is purely towards self-destruction he can get booze and drugs, and drink himself into a stupor, without any difficulties. But then again, he also seems to have a brief lull of happiness, directly following his marriage. But even there, its hard to say if hes happy. Maybe its most accurate to say that he is so constructed as to be incapable of happiness? Hmmm. Theres more thinking to be done here. Unfortunately, I seem to like each Dazai Osamu (1909-1948) book less than the previous one. No Longer Human (Ningen Shikkaku, 1948) is more epigrammatic that The Setting Sun (Shayo, 1947), but perhaps I am too old for it (as I was once too young to read Proust) to be much moved for the plaint of a creature too delicate for the world. I cant muster sociological interest in it as social history of the 30s either, since dissipitation is basically timeless (though the preferred means vary). I read the epilogue differently from translator and longtime Columbia professor Donald Keene: as showing the notebooks writer was successful at mimicking good nature, not that his widow is right and the writer wrong. (In the way that most men fail to see their own cruelty, Yozo had not noticed his gentleness and capacity for love-p. 9; really? a capacity for love? and gentleness? or solipsism mixed with diffidence?) I am not so sure that Keene was right that the Japanese are certainly much more like A mericans than they are like their ancestors of one hundred years ago. As far as literature is concerned, the break with the Japanese past is almost complete (p. 7), though this is more credible now than it was six decades ago. Dazai seems very traditionally Japanese to me in many ways, a descendant of Sei Shà ´nagon both in wit and to some degree in aesthetics (Dazai is still plenty delicate and fairly indirect, even about what she would have considered vulgar and even sordid matters, very regretful and very perishable). Would Keene have been moved to translate Dazai, if there was nothing of the Japanese tradition that Keene venerates in Dazai? Let alone, recall translating Dazai as if I were writing a book of my own, an experience he only otherwise had with Kenkà ´s Essays in Idleness (On Familiar Terms, p. 189). I like Keenes characterization of Yozo as a man who is orphaned from his fellows by their refusal to take him seriously (p. 8, see p. 139), which in turn is a result of his desperate clowning. Of course, this resonates with my experience of people not believing I could possibly be serious when I am, and feeling Im not like other people, incapable of getting by. And unusual or extravagant things tempt me (p. 23). It is interesting that someone who felt himself different from an early age and for whom it would be no exaggeration to say that my only playmates while I was growing up were girls (48) became a diffident lady-killer rather than a homosexual. Ã…Å'ba cannot forget his abuse by a female servant when he was young. In high school, he played the buffoon. At university, he finds bad influence from Horiki and leads a life of debauchery (nonstop smoking, alcohol abuse, promiscuity), culminating in a double suicide (it cannot seriously be billed a love suicide) in which the married woman drowns and he survives. After being expelled from the university, Ã…Å'ba is clan and sober for a time in a relationship with an innocent young woman, but Horki shows up and leads Ã…Å'ba back into temptation, now adding morphine to alcohol abuse and being incarcerated in a mental asylum, where he is numb rather than violent. As for being zombified by Japans defeat, Dazai seems to me to have been as self-destructive and intellectually nihilistic while the Japanese Empire was rising as in the general anomie after Emperor Hirohito renounced divinity and the US occupied the archipelago. (Imamuras Pigs and Battleships show some of this social breakdown and women who were better at surviving it than the men.) The original publication sold more than six million copies in Japan, more than any Japanese novel other than Kokoro (1914) by SÃ… seki Natsume. A manga version was published in 2009, the centenary of Dasais birth, and also filmed. (CONCLUSION) Attending Meiji Gakuin University from the age 15 to 19, Toson gradually became aware of literature under the influence of unconventional traditions of the school. Toson literature is even said to originate during his days at the university. Toson joined Bungakukai, a literary group, and as a romantic poet, published a collection of poems including Wakanashu. Later, Toson turned a novelist and published Hakai (â€Å"The Broken Commandment†) and Haru (â€Å"Spring†), and is thus regarded as a prominent naturalist novelist. His other works include, Ie (â€Å"Family†), considered to have achieved the highest level in Japanese Naturalism literature, Shinsei (â€Å"New life†), a confession of his own incestuous relationship with his niece, Yoakemae (â€Å"Before the Dawn†), a historical novel modeled on the life of his father. Altbough he began his serialization of Tohonomon (â€Å"The Gate of the East†) in 1943, he died of a stroke at his own hom e in Oiso, Kanagawa prefecture on 22nd of August. (BIBLIOGRAPHY LIST) Dazai, Osamu, and Donald Keene. No Longer Human. Tokyo: Charles E. Tuttle, 1981. Print. Lyons, Phyllis I., and Osamu Dazai. The Saga of Dazai Osamu: a Critical Study with Translations. Stanford, CA: Stanford UP, 1985. Print. Hachimaki, Emi. ä º ºÃ©â€"“å ¤ ±Ã¦   ¼. é â€™Ã§ © ºÃ¦â€"‡å º «Ã£â‚¬â‚¬Aozora Bunko. Aozora, 1 Jan. 1999. Web. 15 Nov. 2011. http://www.aozora.gr.jp/cards/000035/files/301_14912.html. (REFERENCE) http://kirjasto.sci.fi/dazai.htm http://www.jlit.net/authors_works/dazai_osamu.html http://wlc.drake.edu/wordpress/japanese/2010/02/28/osamu-dazai%E3%80%80%E5%A4%AA%E5%AE%B0%E6%B2%BB%EF%BC%89/

Principles of Marketing: Bentley Motors

Principles of Marketing: Bentley Motors Marketing strategy with details of the 4 P’s with justification (Bentley Motors): Bentley Motors limited is a British luxury automaker and a wholly owned subsidiary of the Volkswagen AG. Designing, engineering, manufacturing and distribution of luxury motors are the major activities of Bentley Motors. Bentley Motors was established in the year 1919 by W. O. Bentley. This company was founded in Cricklewood near London. Rolls-Royce Motors had acquired this company in the year 1931 and in the year 1998 this company had purchased by Volkswagen AG. Since then this company has been the wholly owned subsidiary of Volkswagen AG (Stephanie, 2013). The marketing strategy of Bentley Motors had been so formulated that the company sells the models of the automobiles through the franchised dealer all over the world. This company had been producing the motors which are considered to be the luxury motors in the global market. The strategic management of the company makes the company to successfully market the models of the cars all over the world. The marketing strategy of Bentley with the 4Ps is as follow; Products: The luxury automobiles of the company satisfy the needs of the customers. The cars models of 4.5 liters became much popular as the vehicle of choice of the population. The luxury cars of this company are designed as per the needs and the demands of the customers. The racing cars designed by this company are also much popular. The Bentley Continental fastback coupe was designed by this company to cater the domestic demands. These models were manufactured with the compilation of many important standardized components. Standard steel saloon, continental models, S-Series, T-series models are some of the well known and popular models of the company (Georges, 2014). Place: The company sells the cars models through the franchised dealers all over the world. China has been a very good market for this company’s cars. The company tries to enter into many emerging markets scattered across the world. After Rolls Royce had purchased Bentley Motors, the later could compete with other competitive and expensive car producing companies in the international market. Price: The cars of this company are of high quality and thus the prices are higher compared to regular use cars. The company focuses on the satisfaction of the customers and tries to cater best quality racing cars and luxury cars. The company could not compromise with the quality and standard of the motors. The high end cars are designed and engineered with the use of technology. The company targets rich section of the society those who consider the quality of the cars with their prices. Promotion: The company implements ethical marketing strategies compromising of effective marketing tools to market the cars in the international market. Proper advertisements, campaigns, promotional schemes and other promotional schemes are practiced to make the product well known to the customers of the world. The logo of the company is a symbol of status and prestige for the customers (milesperhr, 2012). Briefly discuss about the Integrated Marketing Communion (IMC) to become more competitive: Integrated Marketing Communication or IMC is the tool to understand the marketing communication strategies in the light of innovation and innovative strategies. IMC helps to formulate such strategies which could solve different types of the business issues through the collaboration with the international companies and the rivals in the market. The IMC strategies help the companies to become more competitive in the market and to make them cost effective in the competitive world. The companies could implement the IMC strategies in both the conventional and non conventional marketing media. The companies could implement these strategies in making the promotional methods to make them more effective and efficient towards successful achievement of the organizational goals. There had been several changes in the modes of communicating with the customers. These continuous changes have been possible because of the consistent conduction of the research and development in the field of marketing strategies (bentleymotors, 2014). There had been various positive shifts from the conventional marketing strategies to interactive marketing, from Mass Media to some kinds of Specialized Media, from Low Accountability in marketing to high Accountability in marketing spend, from limited connectivity to persuasive connectedness. These shifts had made the Integrated Marketing Communication so much effective to make the goal of customer orientation possible by the companies. The various components of IMC which are implemented in the marketing strategies of different companies are the following: Organizational culture The mission, vision, goal and objectives together build the organizational culture. Four Cs in Marketing Mix- Consumer, Cost, Convenience, Communication The most important components of the marketing strategies are described here. The consumers are the target segment; cost and convenience decide the price of the products and the distribution channels to be formulated. Finally the communication is the important tool of intimating the customers about the products. Advertising: The advertising includes various media like broadcasting, commercial ads, outdoor advertising, online advertisement which is also gaining much popularity now a days. The companies can put advertisements in different auction sites, social networking sites and classified ads are also there in the newsletters etc. Direct marketing: Another important tool of communicating is direct marketing where the customers could be interacted directly through different channels like direct mails, telemarketing, shopping channels, internet sites, websites, mobile messages, outdoor advertising etc. The seller could come into direct connection with the buyers through direct marketing (Panerai, 2015). E-Commerce: E-Commerce includes Search engine optimization, Mobile marketing, content marketing, social media like Facebook, Twitter, Instagram etc. The components of E-Commerce are making the marketing more effective and useful. Public Relations: The companies could interact with the target segment through creating an effective public relation strategy. The companies could communicate through special events, interviews, conferences, charity involvement etc. Promotions: There are various promotional tools which are to be implemented by the companies. The promotional schemes include contests, coupons. Product samples, prizes etc (milesperhr, 2012). Corporate volunteering: Now a day the companies are getting engaged in donations, volunteering and many other charitable actions. References: bentleymotors. (2014, August 28). Bentley Looks to the Future with new Skills Programme. Retrieved from bentleymotors: http://www.bentleymotors.com/en/world-of-bentley/our-story/news/2014/bentley-new-skills-programme.html Georges, C. (2014, September 09). In Conversation With Christophe Georges, President CEO, Bentley Motors Inc. Retrieved from luxurysociety: http://luxurysociety.com/articles/2014/09/in-conversation-with-christophe-georges-president-ceo-bentley-motors-inc milesperhr. (2012, March 01). Bentley Motors Campaign Plan. Retrieved from milesperhr: http://www.milesperhr.com/tag/bentley-marketing/ Panerai, F. (2015, February 18). Bentley motors. Retrieved from slideshare: http://www.slideshare.net/FiammaPanerai/bentley-motors-art Stephanie, A. (2013, October 02). Bentley company case. Retrieved from slideshare: http://www.slideshare.net/aguness/bentley-company-case