The Wretched Of The Earth Essay Example For Students

The Wretched Of The Earth Essay Fanons book, The Wretched Of The Earth like Foucaults Discipline and Punish question the basic assumptions that underlie society. Both books writers come from vastly different perspectives and this shapes what both authors see as the technologies that keep the populace in line. Foucault coming out of the French intellectual class sees technologies as prisons, family, mental institutions, and other institutions and cultural traits of French society. In contrast Frantz Fanon (1925-1961) born in Martinique into a lower middle class family of mixed race ancestry and receiving a conventional colonial education sees the technologies of control as being the white colonists of the third world. Fanon at first was a assimilationist thinking colonists and colonized should try to build a future together. But quickly Fanons assimilationist illusions were destroyed by the gaze of metropolitan racism both in France and in the colonized world. He responded to the shattering of his neo-colonial identity, his white mask, with his first book, Black Skin, White Mask, written in 1952 at the age of twenty-seven and originally titled An Essay for the Disalienation of Blacks. We will write a custom essay on The Wretched Of The Earth specifically for you for only $16.38 $13.9/page Order now Fanon defined the colonial relationship as one of the non recognition of the colonizeds humanity, his subjecthood, by the colonizer in order to justify his exploitation. Fanons next novel, The Wretched Of The Earth views the colonized world from the perspective of the colonized. Like Foucaults questioning of a disciplinary society Fanon questions the basic assumptions of colonialism. He questions whether violence is a tactic that should be employed to eliminate colonialism. He questions whether native intellectuals who have adopted western methods of thought and urge slow decolonization are in fact part of the same technology of control that the white world employs to exploit the colonized. He questions whether the colonized world should copy the west or developa whole new set of values and ideas. In all these questionings of basic assumptions of colonialism Fanon exposes the methods of control the white world uses to hold down the colonies. Fanon calls for a radical break with colonial culture, rejecting a hypocritical European humanism for a pure revolutionary consciousness. He exalts violence as a necessary pre-condition for this rupture. Fanon supported the most extreme wing of the FLN, even opposing a negotiated transition to power. His book though sees the relationship and methods of control in a simplistic light; he classifies whites, and native intellectuals who have adopted western values and tactics as enemies. He fails to see how these natives and even the white world are also victims who in what Foucault calls the stream of power and control are forced into their roles by a society which itself is forced into a role. Fanon also classifies many colonized people as mentally ill. In his last chapter he brings up countless cases of children, adults, and the elderly who have been driven mad by colonialism. In one instance he classifies two children who kill their white playmate with a knife as insane. In isolating these children classifying there disorders as insanity caused by colonialism he ironically is using the very thought systems and technologies that Foucault points out are symptomaticof the western disciplinary society. Fanons book filled with his anger at colonial oppression was influential to Black Panther members Newton and Seale. As students at Merrit College, in Oakland, they had organized a Soul Students Advisory Council, which was the first group to demand that what became known as African-American studies be included in the school curriculum. They parted ways with the council when their proposal to bring a drilled and armed squad of ghetto youths onto campus, in commemoration of Malcolm Xs birthday, the year after his assassination, was rejected. Seale and Newtons unwillingness to acquiesce to more moderate views was in large part influenced by Fanons ideas of a true revolutionary consciousness. .ua8e258b960add6694d10fe3a9ade89ef , .ua8e258b960add6694d10fe3a9ade89ef .postImageUrl , .ua8e258b960add6694d10fe3a9ade89ef .centered-text-area { min-height: 80px; position: relative; } .ua8e258b960add6694d10fe3a9ade89ef , .ua8e258b960add6694d10fe3a9ade89ef:hover , .ua8e258b960add6694d10fe3a9ade89ef:visited , .ua8e258b960add6694d10fe3a9ade89ef:active { border:0!important; } .ua8e258b960add6694d10fe3a9ade89ef .clearfix:after { content: ""; display: table; clear: both; } .ua8e258b960add6694d10fe3a9ade89ef { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .ua8e258b960add6694d10fe3a9ade89ef:active , .ua8e258b960add6694d10fe3a9ade89ef:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .ua8e258b960add6694d10fe3a9ade89ef .centered-text-area { width: 100%; position: relative ; } .ua8e258b960add6694d10fe3a9ade89ef .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .ua8e258b960add6694d10fe3a9ade89ef .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .ua8e258b960add6694d10fe3a9ade89ef .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .ua8e258b960add6694d10fe3a9ade89ef:hover .ctaButton { background-color: #34495E!important; } .ua8e258b960add6694d10fe3a9ade89ef .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .ua8e258b960add6694d10fe3a9ade89ef .ua8e258b960add6694d10fe3a9ade89ef-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .ua8e258b960add6694d10fe3a9ade89ef:after { content: ""; display: block; clear: both; } READ: photochemical smog Essay In retrospect Fanons efforts to expose the colonial society were successful in eliminating colonialism but not in eliminating the oppression takingplace in the colonized world. Today the oppression of French colonialism in Algeria has been replaced by the violence of thecivil war in Algeria, and the dictator of Algeria who has annulled popular elections, a the emergence of radical Islam which seeks to replace colonial repression with religious oppression. But this violence might be one of the lasting symptoms of Frances colonial brutality which scared the lives of Algerians and Algerian society; perverting peoples sense of right and wrong freedom a nd discipline.

THE DISAPPEARING CULTURES Essays - Body Modification, Cannibalism

THE DISAPPEARING CULTURES Essays - Body Modification, Cannibalism THE DISAPPEARING CULTURES LAM Mei Ling, Kate 14208040 GCPS 1005 (Section 12202) Feb 18, 2016 Dr. Kimmy Cheng Specific Purpose: To inform the audience three cultures that may soon disappear INTRODUCTION (Attention getter & Scenario)I.Please imagine that you are a tribesman, wearing only banana leaves and living in a tree house. Every day, you are in danger of being attacked and eaten by others. Also, your culture promotes rape and murder of children. How your life will be like? Do you believe society like this really exists? (Goodwill bond & Credibility)II.Like many of you, it is hard to believe that such cultures exist nowadays until I saw a couple of documentaries. (Relate to audience)III.With the desire to understand the diverse world, you might also curious about the unique ways of living that are totally different from us. (Background)IV.Actually, tribal people throughout the world are fighting to preserve their cultures against the incursion of modernization that ridicule their rights and ways of life. (Reveal purpose)V.Today, I would like to share with you three cultures that may soon disappear. (Preview structure)A.Cannibalism is practiced among the Korowai B.Lip plates wearing is practiced among the Mursi C.Rape ritual is practiced among the Samburu (Transition)[Let's start by looking first at the Korowai culture with the least population.] BODY (Quotation) (Similes) (Description) (Comparison) (Statistic) (Statistic)I.Cannibalism is practiced among the Korowai A.The Korowai attack others to eat human flesh 1.Korowai are among the very few tribes believed to eat human flesh a.A journal written by Paul Raffaele, Australian journalist who first reports the Korowai. 2.Human flesh is a dish important to their culture, like a Sunday roast or a kebab at the end of the day. a.Flesh is steamed by an oven made from leaves and rocks. Legs, arms and ribs are cut off separately and wrapped in banana leaves. b.Flesh tastes like Cassowarybirds like Turkey. B.The Korowai built tress house to avoid being eaten 1.140-foot high tree houses, deep within the rain forest are designed to protect them from attackers. C.The Korowai lack medicine to heal their injury 1.Rain forests are full of microbes and germs that they don't have related knowledge. a.When somebody dies of disease, it is mysterious to them. They believe the death is caused by a khakhua, a witch man who comes from the hell. 2.They usually die before middle age. 3.There are about 3,000 tribe members left. (Transition)[In short, the Korowai is living in the society of fight and cannibalization. While Korowai culture promotes hurting others, there is Mursi culture promote hurting their own body. Lets move a little bit to the west of the world to see the Mursi culture.] II.Lip plates wearing is practiced among the Mursi (Statistic) (Statistic) (Example) (Example) (Example)A.Wearing lip plates is a change of identity 1.To change from girl to woman a.Lip plates wearing imply a woman as productive and ready to serve husband. b.Teenagers start to stretch their lower lips at 13 years old. c.Finally, the plates they wear can reach 8 to more than 20 centimeters. Some of their lower teeth have to be removed to accommodate them. B.Wearing lip plates is an appropriate manner of women 1.To attend important ritual events a.Weddings b.Stick fighting competitions 2.To associate with the grace of womanhood a.Calm b.Quiet c.Hardworking d.proud C.Wearing lip plates is a commitment to their lives 1.To serves as a reminder of a commitment to marriage a.Women are expected to throw away their lip plates and never wear them again if their husbands die. 2.To serves as a reminder of her ties to her culture a.The Mursi relate the holes in their lips to almost every aspect of their lives: the health of their cattle, the availability of water, the fate of their children, and so on. ( Quotation & transition)[As idiom said Beauty is in the eye of beholder, stretching lips is positive and significant to the Mursi, although it is considered as self-harm and unacceptable in the eyes of other cultures like us. Apart from stretching lips, there is also another practice promote rape that is considered as terrifying and unethical among other cultures. Lets move a little bit more to the west of the world to see the rape ritual of Samburu culture.] III.Rape ritual is practiced among the Samburu (Definition) (Antithesis) (Example) (Metaphor)A.Beading is an engagement for sexual purposes 1.A male of close family relative contact a girl's parents with red beads and put the necklace on the girls neck. B.Necklaces is a sign of heartbreaking 1.Necklaces are not jewelry let girl being prettier, but

The Effect of Media on People Research Paper Example | Topics and Well Written Essays - 1750 words

The Effect of Media on People - Research Paper Example It was followed by conveying verbal messages by slaves or subordinates through covering distances on foot or animals at a later stage. Then with the invention of paper came the time of writing letters and sending telegrams. Even for that matter, man had to make journeys of days and night to reach his destination. With the invention of radio in 1895 with the efforts of a number of researchers, people were able to send their messages across borders. The era of radio lasted many years. It was an important mode of communication especially during World Wars I and II. Man has always been a mode of communication himself. The best storyteller is a human being. It started from the beginning of time, when stories were exchanged by families, tribes and entire villages. It gave rise to an aura of enchantment that lasted for ages until the birth of other modes of interaction. During that period, the concept of communicating through imagery was also common. Lifetimes were drawn or painted in the f orm of art in churches, castles or inside caves. Such drawings contained the power of talking to the viewer. (ChallengingMedia 2010) This essence of communication prevailed until the advent of industrial era. Industrial revolution brought the printing press combined with steam engine technology to develop something which was called the newspaper. (ChallengingMedia 2010). This amalgamation changed the paradigm of media. It proved to be an easy and approachable medium for people to educate themselves about the life around them through reading. The biggest advantage of newspapers was the increase in literacy rate. People lost the tradition of telling or hearing stories through the primary source. Instead, people started to limit apparent interaction. Then with the dawn of the electronic revolution came a new mode, the television. The television dominated the electronic age. It was run through antennas that caught channels from satellites and transmitted them throughout the world on tel evisions. It attracted people of all ages but the strongly attracted was the economic and business market. Businessmen started investing through broadcasting commercials on televisions that in return paid for the programs run on it. The United States was the one of the countries that took advantage of this new technology and helped raise its economy through media channels. (ChallengingMedia 2011) Today, the electronic media has expanded and evolved further in the form of the Internet, social networks like Facebook and Twitter, the film industry, the music industry and mobile phones. The Internet which was the invention of the United States during Second World War for the purpose of communication over large distances was later transformed into a public entity. It led people connect across oceans within a matter of seconds through emails, live broadcasting, chatting and webcam. It is splendid and saturated mode of information. The Internet along with the introduction of computers and laptops has made life simple. Now the use of paper and pen or type writer machines has been replaced by typing on computers with advanced features of writing editing. The social networks like the Facebook and Twitter has enhanced the mode of connectivity. Currently there are more than sixty thousand people on Facebook and one hundred and ninety people have joined Twitter. Such networks enable people to share their

Six Sigma at General Electric Essay Example | Topics and Well Written Essays - 1000 words

Six Sigma at General Electric - Essay Example Its goal is to ensure that there are no problems with any product or service that GE provides. This is done through quarterly customer surveys and daily manufacturing checks by internal engineers (Cohen, 1997).Since the 1980s, GE has sought improvement in business-performance and profitability through various programs (Hendericks and Kelbaugh, 1998). However, in 1995, Welch decided that those programs were not enough and directed the company to undertake Six Sigma as a corporate initiative. He said that it "is the only initiative he will introduce, but it will be introduced everywhere".The introduction of Six Sigma within GE was a dramatic culture change requiring impetus from the very top. Welch's personal leadership and direction was necessary and instrumental in the rollout of Six Sigma. When the employees tried to dismiss Six Sigma as the program of the month, Welch changed the business structure at a corporate level to underscore the importance of the goal. He implemented two no table strategic changes:The concept of Six Sigma at GE deals with measuring and improving how close the company comes in delivering on what it planned to do. Six Sigma provides a way for improving processes so that the company can more efficiently and predictably produce world-class products and services. There is a five-phased methodology applied by a Six Sigma team to tackle specific problems to reach Six Sigma levels (Paul, 1999). (We note that when Six Sigma was first launched at GE Aircraft Engines, a four-step methodology (MIAC) was followed. Recently, the Define phase has been added to recognize the importance of having a well-scoped project and to be in line with the current practices across GE): (1) Phase 1 - define (D). Who are the customers and what are their priorities A Six Sigma project team identifies a project suitable for Six Sigma efforts based on business objectives as well as customer needs and feedback. As part of the definition phase, the team identifies those attributes, called CTQs (critical to quality characteristics), that the customer considers to have the most impact on quality. (2) Phase 2 - measure (M). How is the process measured and how is it performing The team identifies the key internal processes that influence CTQs and measures the defects currently generated relative to those processes. (3) Phase 3 - analyze (A). What are the most important causes of defects The team discovers why defects are generated by identifying the key variables that are most likely to create process variation. (4) Phase 4 - improve (I). How do we remove the causes of the defects The team confirms the key variables and quantifies their effects on the CTQs. It also identifies the maximum acceptable ranges of the key variables and validates a system for measuring deviations of the variables. The team modifies the process to stay within the acceptable range. (5) Phase 5 - control (C). How can we maintain the improvements Tools are put in place to ensure that under the modified

Cousre review first line manangement ilm Essay Example | Topics and Well Written Essays - 1000 words

Cousre review first line manangement ilm - Essay Example In fact, the initial responses once a change has been announced by a manager are very negative because people are not always willing to change. Most people will fear change because of the fear of the unknown .Most employees imagine that they know nothing about what is about to be introduced and therefore at the back of their minds they imagine that the worst is about to happen. Employees therefore make what they don’t know to being their rationale of reasoning hence resistance comes in (Stark, 2009). While many people acknowledge that change is important, they fear that that new changes will have negative consequences on them and therefore they will create obstacles to prevent change. Another reason why people resist change is that, they have deep rooted fear in their minds and therefore any attempt towards organizational change is met with great resistance. Some people hold on to their past because they feel more secure and it is usually predictable. Other people will resist because they have succeeded in the past and therefore, if change is undertaken, then it is viewed as being unfavorable to them. It is therefore imperative that any manager should understand that any attempts towards an organizational change will be met with resistance and with this understanding a manager may be able to influence their attitudes in a more positive way (Langdon, 2007). A force field analysis refers to a management technique that is used to analyze variables that are involved in making and implementing changes within an organization and eventually it helps in team building and overcoming resistance. It helps to analyze any driving and restraining factors that usually bring about change. Therefore, while implementing a change, one should look at the driving factors such as improving the productivity of the team, competition and the incentives to be given to the team so as to boost their morale. The restraining

The Debate Regarding The Hijab Theology Religion Essay

The Debate Regarding The Hijab Theology Religion Essay Literature on this topic is abundant as research has been conducted globally on the topic of the hijab as to the reasons why women should and should not wear the hijab. The research conducted was made possible through the use of surveys, interviews, questionnaires and observations. Katherine Bullock in particular, a Canadian community activist, author and lecturer did extensive research on the topic of the hijab and published her findings in the form of a book called Rethinking Muslim Women and the Veil which challenges Historical and Modern Stereotypes.  She has also published articles on Muslim women and the media, and Islam and political theory. Purposes of the research The objectives of the study are to examine if the dominant negative Western perception affects the reasons why the Muslim community is divided on the subject of hijab. This research addresses the concern for a dialogue that could inform westernised societies about the personal reasons why some female Muslim students wear hijab and why others do not. I want my research to be meaningful, relevant to local communities and to open my mind and that of others by being taught through research and personal interviews about the subject. Scope and limitations This study was conducted in a very short period of time with a very small sample group as the pool of participants was limited to the Muslim students at TSiBA Education. The data set is meaningful, but not representative of the vast range of Muslims in different contexts. It will however show a diversity of views within a common theology and faith. A more sizable sample within the target group would have provided a larger and more conclusive amount of data. This can have a bias that favours the educated and the youth of Cape Town. Another limitation of my study, was that all of the participants belonged to one ethnic group being from the race regarded in South Africa as Coloured. This was due to the fact TSiBA Education is a relatively small university whose Muslim female population is a fraction of the total students of which there were no Muslim women from a different race or culture. The research conducted could have benefitted from a more diverse pool of applicants. Plan of development This research report was compiled in the following manner. Firstly I provide my literature review which I put together for the purpose of exploring what has previously been written on the topic so that you and I may learn from it and be aware of it as we go about this research. Secondly I made a survey form of 3 pages long that contained relevant questions which I derived from the process of compiling the literature review. Thirdly, At random I selected 10 Muslim women studying at TSiBA to be my participants and followed through by conducting my survey about each one of them. Lastly, I analyzed the data obtained from the surveys and make this information available to you while also comparing my research findings to the findings derived from my literature review. METHODOLOGY Literature review The first piece of work I did was conducting research on the topic of the hijab in order to compile a literature review. My literature review took a significant amount of time in relation to how long the actual research demanded. Information was abundant regarding the topic of hijab, modernization, the dominant Western perception and the medias role in the portrayal of Muslim women that I found it particularly challenging to sift out important points from the all information available. My literature review saw two sessions of editing with my Communications lecturer who helped me construct and organized the important information once I identified it. Participation The target group for the research was initially 20 South African Muslim women between the ages of 18 and 40. This age group was the target of this study because they were the current generation of TSiBA students and were experiencing modern South Africa in a time when it seemed there was an ever increasing influx of Western culture after Apartheid. The age group is also likely to include married women who might be inclined to think differently about the hijab as their marriage might have changed the way each looks at the hijab. The participants of my research were all female as I had hoped, but unfortunately all of them belonged to one ethnic group being from the race regarded in South Africa as Coloured. There were 2 married women, and 8 unmarried women. 5 of them wore hijab and 5 of them were women who choose not to. Method of data collection One method of obtaining data was employed. The research draws on qualitative data from comprehensive surveys conducted on 10 Muslim students regarding hijab. The survey was constructed in a manner that it took students approximately 5 minutes to complete. After many different drafts of the survey I went to the Tertiary School in Business Administration (TSiBA) Education to distribute the final version. My survey included the opinions of both young women who wear the hijab and those that do not. I did not ask for names in any section of the survey to ensure the anonymity of all my human subjects. In the end I collected 10 surveys in total which was a smaller sample group than I had initially hoped. After gathering the surveys, I analyzed the results manually. LITERATURE REVIEW Introduction The debate regarding the wearing of religious garb in public, specifically coverings worn by Muslim women has increased over the past few years resulting in a lot of controversy among those who agree with the practice and those who do not (iqraonline.net). Hijab is seen all over the world, especially in places with a high concentration of practicing Muslims. The hijab has resulted in severe media disputes and now denotes the difference of cultures. The French, along with the west expected that the hijab would pass away into history as westernization and secularization took root. However, in the Muslim world, especially among the younger generation, a great wave of returning to hijab was spreading through various countries. This current resurgence is an expression of Islamic revival (Nakata, 1994). The Topic of Hijab External to South Africa The views of feminists The Western media and feminists often portray the  hijab  as a symbol of oppression and slavery of women (www.al-islam.org). A theory of Orientalism has been in existence since 1978 which argues that the Muslim population is deemed backward, uncivilized beings who are outcasts in Western society (Said, 1978). Many feminists, both Western and Islamic argue that the hijab is a symbol of gender oppression and that the Islamic veiling of women is an oppressive practice. Fadel Amara, an Islamic feminist and Muslim female member of French government describes the burqa as a prison and a straightjacket which is not religious but is the symbol of a tyrannical political project for sexual inequality (King, 299.). Feminists argue that public presence and visibility is important to Western women. This overlaps sexism and racism as well as there are two arguments made by feminists who are divided on the topic of the hijab. a) The argument of oppression One argument is for hijab to be banned in public as they encourage the harassment of women who are unveiled and because public presence and visibility represents their struggle for economic independence, sexual agency and political participation. In the Western culture, celebrities are regarded as trend-setters defining what is acceptable. The hijab is therefore also seen as a problem because it poses challenge to the view of unconventional visibility and freedom of self-expression. (www.theage.com). Although it is true that many women do choose to wear the hijab, it is not the case for all women. In many Middle Eastern and North African countries women are forced, persecuted and abused for noncompliance with the hijab. This was demonstrated in Pakistan where an extremist killed a womens activist and government minister because she refused to wear the hijab. King states, From Afghanistan to Algeria to Sudan, Pakistan and Iran- women are systematically brutalized and caught in a deadl y crossfire between the secular and fundamentalist forces. Some Islamic feminists argue that although the statement in the Quran about women covering themselves was not meant to oppress women, the interpretation of those verses by Islamic societies does in fact oppress women. Although it can be argued that the hijab is a symbol of the oppression that occurs against women in Islam, many Islamic women dont agree. It is true that under some Islamist rule, specifically in some North African countries, Afghanistan, Iran, and Saudi Arabia women are oppressed and forced to wear the hijab, but in an international context, this is the exception to the rule regarding womens practices of wearing the veil. Salma Yaqoob, a Muslim woman who chooses to wear the hijab explains the veil is not only an oppressing force in Islamic countries that require the veil, but also in Western countries that ban the veil. Yaqoob adamantly contends that by infringing laws that restricts womens choice on whether or not to wear the veil, they are also being oppressed. I am opposed to the Saudi and Iranian governments imposition of the veil and that of the Taliban previously. But this is also why I oppose the ban on wearing the hijab. In both cases the woman herself is no longer free to make a choice. In both cases her dignity is violated.. Yaqoob explains that more women are currently banned from wearing the hijab, than are required to wear it. b) The argument of liberation It can be argued that rather than oppressing, the hijab is liberating. The second argument made by feminists supports the argument of fundamentalist Islamic leaders who argue that Muslim women have the right to choose to wear or not to wear a hijab as it is part of a Muslim womans duty to wear a hijab. These feminists demand that the French ban be withdrawn because they believe the oppressing force behind the veil is when authority figures, both Islamic and Western, take away a womans right to choose. They defend the veil as a mark of agency, cultural membership, and defiance. Tayyab Bashart, a feminist scholar and Muslim who teaches in France explains her beliefs A woman in hijab, who is a functioning member of society, symbolizes an empowered, independent woman, rather than someone who lacks self-determination and is a puppet of society (Basharat, 2006). The veil itself is just a piece of cloth. Human beings interpret the hijab according to social and religious constructions. Throu gh the Western discussion and banning of the hijab in public schools, the Muslim school girls of France lose their freedom to express their spirituality. The desired effect of the 2004 law is to fight gender oppression and inequality in the public school system, but as a residual effect, it actually diminishes womens freedoms rather than enhancing them. The law on the headscarf supports the oppressing Western discourses about veiled women and attempts to Westernize French Muslim schoolgirls. Western Governments In Islamic countries like Saudi Arabia, Afghanistan and Iran, the full covering, more commonly known as the burqa, has been made compulsory upon female citizens. In contrast to this, the unwillingness to understand the religion and culture of Muslims has resulted in traditional clothing such as the burqa and the hijab being banned with the hope of Westernised societies achieving secularism in Islamic countries. Katherine Bullock shines light on the differences in judgment over hijab by having identified themes from her research on women and the religion of Islam. She divides these themes into the descriptions of those who are for and those who are against the hijab. According to Bullock, critics of the veil rely on secular liberal assumptions about society and human nature and therefore the veil is supposed to be and described as a symbol of oppression because it: Covers up (hides), in the sense of smothering, femininity Is apparently linked to the essentialized male and female difference (which is taken to mean that by nature, male is superior, female is inferior); Is linked to a particular view of womans place (subjugated in the home); Is linked to an oppressive (patriarchal) notion of morality and female purity (because of Islams Emphasis on chastity, marriage, and condemnation of pre- and extra-marital sexual relations); Can be imposed; and Is linked to a package of oppressions women in Islam face, such as seclusion, polygamy, easy male divorce, unequal inheritance rights. Western countries has developed this view and disregarded other views of what public visibility may be to different women with differing beliefs. (www.theage.com). An example of this is that France has decided upon the banning of the hijab to be worn in schools. Frances 2004 law, popularly refered to as the law on the headscarf, reveals the difficulty of respecting conflicting ideas between diverse communities, especially when one community, in this case the Muslims of France, is a minority. According to this law, female students are banned from wearing the hijab as well as all other openly religious symbols in public schools. France bans women from wearing the hijab in public schools because many feminists and lawmakers argue that veiling women serves as an oppressing force, a force that silences women. Alia Al- Saji states in her article The Racialization of Muslim Veils: A Philosophical Analysis many feminists see the headscarf As a symbol of Islamic gender oppression that à ¢Ã¢â €š ¬Ã‚ ¦should be banned from public schools, a space where gender equality is presumed (or desired). Supporters of the law believe it fights gender oppression and gives equality to women in the school system. Media attitudes in reporting Islam and hijab While the media cannot be the only party held accountable or blamed for societal attitudes towards smaller cultures and religions, theses media moguls create the lens through which reality is perceived (Bullock Jafri, 2000). Western media sees itself as a democratic powerhouse and therefore is frequently answerable for legitimising and distributing racism and bias against religious communities such as Muslims (Bullock Jafri, 2000). The media in Westernised socities portrays Muslims as tricky, sleazy, sexual and untrustworthy, as uniformly violent, as oppressors of women, and as members of a global conspiracy (Bullock Jafri, 2000). For example, in 1998 a shift was noted regarding the European medias depiction of women who wear the hijab. Veiled women were no longer portrayed as exotic but instead as a threat to society (Macmaster Lewis, 1998,). This highlights the contrasting representations of Muslim women as concurrently being oppressed and threatening. In 2005 Begum argues that these images of Islamic dress were increasingly used in the media as visual shorthand for treacherous extremism, and that Muslims living in Europe were suffering from the consequences of these associations (Begum, 2005). The increase of these media portrayals and political deliberation has segregated the Muslim community and had a further disruptive effect on society and feminism at large. (Begum, 2005) Since then, the media in France reported on a women who was suspended for wearing a hijab under her hat while working as a meter reader, a fashion show of veiled women that was banned, the hindrance of hijab-wearing mothers from volunteering in schools, the refusal of cafeteria service to a student wearing a hijab and the banning of a witness to a civil service wedding from signing the documentation based on the argument that hijab prevented her from proper identification. Many authors on this topic dispute that because of the medias cultural fascination with Muslim womens dress as symbols of oppression, Muslim women often have to resort to focusing on that facet of their identity as well, even if they would rather discuss something else. These authors state that even cases of responsible journalism have a propensity to devalue Muslim women. This is because Muslim women are primarily depicted as exotic, victimised, or threatening outcasts rather than your ordinary peaceful next door neighbours. (www.reportingdiversity.org.) It is evident that the hijab remains a hot topic in Western countries and that the wellbeing and identities of Muslim women in Westernised societies are related to the wearing of the headscarf as a consequence. The Topic of The Hijab Within the Muslim Community The opinions of Muslim women vary in their decision about whether or not to wear the hijab. The hijab, according to many Muslims, has multiple uses and meanings. The hijabs symbolism is one of modesty and morality. According to Islam, the hijab functions as a shield for a woman against the lustful gaze of men. The hijab also serves as a cover to preserve the modesty and piety of the woman, as that is her main role as stated in the Quran. The most basic debate over the hijab is over the requirement of the hijab. This is an issue that is debated by many Muslim scholars. First in order to understand why there is an issue it is important to understand the power of the Quran. The Quran is the word of God brought to humanity by his last messenger the Prophet Muhammad (Peace Be Upon Him). Islam is the religion of total submission to Allah (God the Father) and obedience to Allah. As the Quran is Gods word then it also means total submission and obedience to Quran. The first issue with the requirement of the hijab comes from whether the hijab is in the Quran or not. There are two sides to this argument; there are those who say that the hijab is a requirement because it is in the Quran and those who say that it is not because it is not part of the Quran Reasons why Muslim Women wear the hijab The laws of the Quran Amr Khaleds, a popular Islamic scholar, layman, and highly influential Muslim speaker, represents the school of thought that considers the hijab to be directly in the Quran and thus a requirement for Muslim women. He quotes these Quranic verses that make the hijab obligatory to Muslim women. O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) all over their bodies. That will be better, that they should be known (as free respectable women) so as not to be annoyed. And ALLAH is Ever Oft-Forgiving, Most Merciful (Surah 33: verse 59). In this verse women are told to cover their bodies so that they should be known as modest women and are not harassed. According to Amr Khalads lecture Al-Hijab, the hijab also serves the purpose of forcing men to not sexually objectify women but to see her as a vessel of intelligence and high moral values. Khalad says that the hijab reinforces the fact that Islam has placed the beauty of a female on a higher value in the eyes of men by providing protection of her beauty from uncontrolled lusts and desires, and instead ordering men to respect greater the inner beauty of her soul. Thus, the real value of women is associated with the degree of her modesty and her abidance by it (Khaled Al-Hijab). Yaqoob states her personal reasons why she wears the veil, For me, the wearing of the hijab denotes that as a woman I expect to be treated as an equal in terms of my intellect and personality and my appearance is relevant only to the degree that I want it to be, when I want it to be.. This is the traditional Islamic rational for the hijab and why it is important in Islam (Khalad AlHijab). A symbol of resistance A study about hijab in the West also provides another theory that I believe can also be applied in South Africa because it is a country heavily influenced by the West. The idea of the hijab as a symbol of resistance is explored by Tarik Kulenovic but not necessarily one that is strictly political. Tarik Kulenovics theory suggests that the hijab in the West is a matter of identity, a physical symbol of a womans Muslim identity. This symbol also carries a message of religiosity in a modernizing society which encourages a secular life style and scorns tradition. Kulenovic asserts that the modern identity of Muslim women, which includes the wearing of the veil, is primarily the identity of resistance to the values that individuals find foreign to them and as such imposed on them (Kulenovic, page 717). Thus, in modern society, the hijab can be thought of as a means of retaining a religious life style while assimilating to the demands of the modern world. Another reason women choose to wea r the hijab is that they find that the hijab serves as an empowering factor. The Interpretation of the hijab by those who wear it Katherine Bullock, through her research, provides some reasons why women wear the hijab. The hijab to these wearers: 1. Does not smother femininity; 2. Brings to mind the different-but-equal school of thought, but does not put forward essentalized male-female difference; 3. Is linked to a view that does not limit women to the home, but neither does it consider the role of stay-at-home-mother and homemaker oppressive; 4. Is linked to a view of morality that is oppressive only if one considers the prohibition of sexual relations outside marriage wrong; 5. Is part of Islamic law, though a law that ought to be implemented in a very wise and women-friendly manner, and 6. Can and should be treated separately from other issues of womens rights in Islam. Spirituality Some women have a deep spiritual and religious connection to the veil and firmly disagree with the view of it as a sign of oppression. Many Muslim women feel uncomfortable without wearing it because the hijab is deeply-rooted in their personal values and religious tradition. A main reason women choose to wear the hijab, is as expression of spirituality. Bashart states in his book that Muslim women carry with them their sacred private space into the public space by use of the Hijab. In this view of the hijab, the veil is not simply an article of clothing; or a symbol of oppression it is a tool of spirituality for women. Fadwa El Guindi, author of The Veil: Modesty, Privacy and Resistance, says veiling patterns and veiling behaviour are. about sacred privacy, sanctity and the rhythmic interweaving of patterns of worldly and sacred life, linking women as the guardians of family sanctuaries and the realm of the sacred in this world Reasons why Muslim Women do not wear the hijab In the Quranic this verse although it says to draw the cloak all over their bodies, it does not specifically say the hair. In addition, it does not specify in what way, to what extent, and in what manner women should cover themselves. There are many modern alternative views to this idea that the hijab is compulsory because it is in the Quran. For example, Dr.Reza Alsan, an internationally acclaimed writer and scholar of religions, the founder of AslanMedia.com and also one of the leading scholars in the alternative view, considers the hijab not an obligatory aspect of being a Muslim woman. Aslan claims that the hijab is shockingly not compulsory upon Muslim women anywhere in the Quran. Instead he claims that the veil was an Arab culture before the arrival of Islam, through contact with Syria and Iran, where the veil was the sign of the upper class women. According to Lelia Ahmed and those who fall in the second school of thought like Aslan, the only places that the hijab is applied t o women is when it is addressing the wives of Prophet Muhammad. Thus the veil was only associated with the prophets wives and his daughters not all women of Islam. This school of thought does not deny that modesty was expected of all believers. Believing women are instructed to guard their private parts and drape a cover over their breasts when in the presence of strange men (Surah 24:31-32) as quoted by Aslan. Here specific parts of the body are named that women should guard and cover including the private parts and the breast but the hair is not mentioned. Thus those in this school of thought like Leila Ahmed and Reza Alsan do not believe that the hijab is mandatory for Muslim women because it is not mentioned in the Quran. Conclusion of Literature review This research investigates the reasons why the Muslim community is divided on the subject of the veil and if the dominant negative perception of hijab (as the hijab being oppressive) has affected, if at all, the wearing of hijab in TSiBA Education. In the attempt to answer this question, the research has presented two hypotheses: (1) Living in South Africa, a country with great Western influence, causes some Muslim women to fear wearing the hijab and to abandon it all together (2) Some Muslim women choose to wear the hijab for spirituality reasons despite constant the pressures of the West Data obtained from the research My data collection was a result of 10 surveys this research revealed that my two hypotheses were in agreement with a majority of this small sample of subjects. The data collected represents the opinions and beliefs of a total of 10 human participants which is 50% of the total intended target group. Thus, the data collected must only be interpreted as speculative and cannot be assumed applicable to all Muslim women or all Muslim female students. What constitutes the debate Regarding the Hijab and what pressures are felt by Muslim women studying at TSiBA Education: A point of view unknown to me before starting my research was that there are Muslim women who did not know that there were differing interpretations about what the hijab is tangibly. In fact, from the surveys it is evident that amongst Muslims there is a concept of a correct hijab and an incorrect hijab. Before my research commenced, the purpose of the research was not intended to identify whether my target population was aware that many Muslims have differing beliefs about what hijab is tangibly. 60% of participants claimed that the correct physical hijab is a head scarf and long loose fitting clothing that conceals the shape of the body and everything but the face and hands. Interesting to note is that four of the 10 answered that all forms of wearing hijab including: a. just covering your hair b. covering your face and hair c. covering your hair and wearing loose clothing are acceptable. 3 of the 5 women who claim to wear hijab said they wear a fashionable coloured hijab. I find these results consistent with my observations which are that tight, colourful head-scarves worn with jeans and a blouse are the most popular hijab style worn by the females on the TSiBA Campus and throughout the University-going Muslim women in Cape Town. The fact that surveyed two married mothers may have resulted in that they would be more likely to wear a more modest and more Islamically correct hijab. Hijab Decisions The rationale for why women do or do not wear the hijab in this study is very interesting. 40% of my participants said they decided to wear the hijab by choice for purely religious reasons because they wanted to submit to Allah. Reasons For Wearing the Hijab Five of the 10 participants wore the hijab of which 3 participants said that they strongly agree that they wear the hijab for religious reasons while 2 participants said they agree that they wear it for religious reasons but that religion is not the main reason why they wear the hijab. Culture From this data we can deduce that 3 out of the 5 Muslim wear the hijab even though the hijab makes them feel like they dont fit in with their peers. 1 person however does feel that she fits in with her peers and in her community because she wears the hijab. Security The hijab makes all five participants who wear the hijab feel protected and safe in public. 3 of them strongly agreed while 2 agreed. Interesting to note is that five of the 17 answered that all forms of wearing hijab including: a. just covering your hair b. covering your face and hair c. covering your hair and wearing loose clothing are acceptable.

Iraq: A Country On The Rise Essay -- essays research papers

Iraq: A Country on the Rise   Ã‚  Ã‚  Ã‚  Ã‚  Iraq is a country that is on the rise. After being crushed by allied troops for their invasion of Kuwait, they have begun the slow rebuilding process. In this report, I will discuss the basic geographic features of Iraq, and other various important features such as mineral wealth, vegetation, ect.   Ã‚  Ã‚  Ã‚  Ã‚  Iraq's total area is 271,128 square miles (just slightly more than twice the size of Idaho). It's capital, Baghdad, is located at 33.20 north longitude, 44.24 east latitude. It's boundaries are 2,222 miles long. With 906 miles bordering Iran, 83 miles bordering Jordan, 149 miles bordering Kuwait, 502 miles bordering Saudi Arabia, 376 miles bordering Turkey, and a coastline 36 miles long. The terrain in Iraq is mostly broad plains, with reedy marshes in the southeast, mountains along toe borders with Iran and Turkey.   Ã‚  Ã‚  Ã‚  Ã‚  The Climate in Iraq is most desert, with mild to cool winters and dry, hot cloudless summers. The northernmost regions along Iranian and Turkish borders experience cold winters and occasional heavy snows. Iraq has few natural resources, consisting of Crude oil, natural gas, various phosphates, and sulfur. Their maritime (ocean) clams are just the continental shelf on their coastline, and twelve nautical miles beyond that.   Ã‚  Ã‚  Ã‚  Ã‚  Iraq and Iran have just recently restored diplomatic relations in the year 1990, but are still trying to work out written agreements settling their disputes from their eight-year war concerning definite borders, prisoners-of-war, and freedom of navigation and sovereignty over the Shatt-al-Arab waterway. In April of 1991, Iraq officially accepted the UN Security Council's Resolution 687, which states that Iraq accepts the boundaries that were set in it's 1963 agreement with Kuwait, and ending all claims to the Bubiyan and Warbah Islands, and all claims to Kuwait. On June 17, 1992, the UN Security council reaffirmed the finality of the Boundary Demarcation Commission's decisions. Disputes also occur with Syria about water rights on the Euphrates, and a potential dispute with Turkey for the Tigris and Euphrates river.   Ã‚  Ã‚  Ã‚  Ã‚  Iraq has some environmental problems, consisting of air and water pollution, soil degradation (caused by saliniza... ... had better not. The Department of State warns all US citizens against traveling to Iraq. Conditions within the country remain unsettled and dangerous. The US does not maintain diplomatic relations with Iraq, and cannot provide normal consular protective services to US citizens.   Ã‚  Ã‚  Ã‚  Ã‚  A passport and visa are required to travel to Iraq (along with an AIDS test if you are planning to stay longer than 5 days). Since 1991, US passports are not valid for travel in, to, or through Iraq without authorization from the Department of state. An adapter is necessary to use Iraqi electrical outlets. Although Iraq does not have an embassy in the US, it does have an interest section in the Algerian Embassy in Washington, DC. Iraqi nation holidays are the following: New Years Day-Jan. 1, Iraqi Army Day-Jan. 6, Id al-Fitr-Apr. 16, Id al-Adha-Jun. 21, 1958 Revolution-Jul. 14, 1968 Revolution-Jul. 17,   Ã‚  Ã‚  Ã‚  Ã‚  Although Iraq may have it's problems now, it is a country on the rise. It's economy is stabilizing. and it's government is in the process of working it bugs out. Some day, Iraq may be one of the world's superpowers, just like the US.

Buyers Guide On Men Shirts Fashion Essay

Work force ‘s shirts are garments worn by work forces on the upper organic structure. They do non mention to innerwear or outerwear. Shirting cloths can be natural fibres such as cotton, linen, wool, silk, and ramee or man-made fibres such as cellulose xanthate, polyester, nylon, and lyocell. Shirts come in assorted manners of neckbands, arms, organic structure, length, shirt turnups, cervixs and pockets. Types of work forces ‘s shirtsWork force ‘s shirts are available in assorted designs, forms and manners. Some of the most common types of work forces ‘s shirts are:Camp shirts: These shirts are free, cut consecutive, and short sleeved. The neckband is level as is portion of the shirt. The neckband is called â€Å" cantonment neckband † , â€Å" exchangeable neckband † or â€Å" serrate neckband † .Dress shirt: A shirt with long arms and turnups, a neckband and buttons running along a full length opening from the neckband to the bottom hem. Normally worn as formalwear, dress shirts are worn with a tie under suits or jackets. Tapered frock shirts provide a snugger tantrum.Tee shirt: Besides known as Jerseies, these shirts are chiefly insouciant wear. They are normally made of stretchy, finely knit fabric such as cotton or cotton/viscose blends, and have short arms. They can be obviously, printed or with mottos and advertisement. Tee shirts are wor n with a cantonment shirt or by themselves. Types of tee shirts are:Ringer Jerseies: have a neckband and sleeve turnup made out of a different cloth from the chief shirt.One-half shirts: have a high hem, and make merely above the waist go forthing the middle uncovered.Construction shirts ( A-shirt or vest ) : have big armholes and a unit of ammunition cervix hole to let better mobility. Popular amongst jocks and labour workers, these shirts are besides popular manner statements in funk manner.Polo shirt ( tennis shirt or golf shirt ) : This is a short sleeved, collared shirt with a short button placket at the cervix. The forepart is shorter than the dorsum and the cloth is of soft texture. It is really comfy wear for warm yearss. Types of Polo shirts are:Rugby shirt: is a polo shirt with long arms traditionally made of rugged cloth but comes in softer stuffs now.Henley shirt: is a collarless Polo shirt.Baseball shirt ( New Jersey ) : This shirt is characterized by three one-fourth l ength arms, a level waist seam, crew cervix or V-neck, and a squad badge or logo.Sweatshirt: This long sleeved shirt is normally made of somewhat heavy stuff such as knit cotton. It can hold a goon and is available in slipover and zip down manner.Night shirt: Night shirts are loose comfy tantrums suited for kiping. They come in many forms and prints.Work force ‘s shirt parts and their typesWork force ‘s shirts come in a assortment of manners. They are distinguished by the:Neck: The cervix of a shirt can be:Turtleneck: has a high close-fitting neckbandV-shaped: comes with or without collarOpen or tassel cervix: has cords to bind togetherWindsor or spread neckband: is a dressy neckband with infinite for the Windsor knot tie ( formalwear )Tab neckband: comes with two fabric checks that fasten to continue the collar spread under a tieFlying neckband: comes with formal shirts that need a bow tieStraight neckband or point neckband: has a smaller collar spread for half-Windsor knot tiesButton-down neckbands: have buttons that fasten the points of the neckband to the shirtBand neckband: is the lower portion of a regular neckbandTurtleneck neckband: is high and covers most of the cervixBody: The organic structure of a shirt can hold:A perpendicular gap that is fastened with buttons or a nothingno gap – pulled over the caputSleeves: The arms of work forces ‘s shirts can be short ( cap or half ) , full length, sleeveless or three 4th lengths.Cuffs: Full length arms can hold assorted types of turnups:Closed placket turnup: has no buttonsButton turnup: has a individual button or brace along the turnup hemBarrel turnup: has multiple buttons perpendicular to the turnup hemGallic turnup: has four buttons for cufflinks and one half of the turnup folds over the otherLink turnup: has buttons for cufflinks, and the turnup is hemmed to the arm borderLength of shirt: Work force ‘s shirts can be short to bare the middle, waist length, or hip length.Oth er features: Work force ‘s shirts can hold multiple pockets – with or without flaps, buttons or nothings ; and goons. Shirt makers come up with new designs every twenty-four hours. Many shirt designs and cloths are seasonal. Shirts come in assorted colourss and sizes that are measured otherwise across states.

How to Conjugate the Verb Volere in Italian

How to Conjugate the Verb Volere in Italian â€Å"Volere† is one of those verbs you’re going to use all the time in Italian, so it’s best if you’re intimate with all of the conjugations. What’s more, it’s an irregular verb, so it doesn’t follow the typical -ere verb ending pattern. Below you’ll find all of its conjugation tables as well as examples so you can become more familiar with how to use it in everyday conversation. Some Definitions of â€Å"Volere† To wantTo wishTo expectTo needTo requireTo allow What to Know About Volere It’s a transitive verb, so it takes a direct object.When it’s used as a modal verb, it usually takes the auxiliary verb required by the verb it is paired with.The infinito is â€Å"volere†.The participio passato is â€Å"voluto†.The gerund form is â€Å"volendo†.The past gerund form is â€Å"avendo voluto†. Indicativo/Indicative Il presente io voglio noi vogliamo tu vuoi voi volete lui, lei, Lei vuole loro, Loro vogliono Esempi: Vuoi un caffà ¨? - Do you want a coffee?Voglio imparare l’Italiano. - I want to learn Italian. io ho voluto noi abbiamo voluto tu hai voluto voi avete voluto lui, lei, Lei, ha voluto loro, Loro hanno voluto Esempi: Per anni lei ha voluto visitare Italia. - For years she wanted to visit Italy. io volevo noi volevamo tu volevi voi volevate lui, lei, Lei voleva loro, Loro volevano Esempi: Che volevo dire? - What was I saying?Da bambina volevi fare l’attrice, era il tuo sogno nel cassetto, ricordi? - From when you were a little girl, you wanted to be an actress, it was your dream, do you remember? io avevo voluto noi avevamo voluto tu avevi voluto voi avevate voluto lui, lei, Lei aveva voluto loro, Loro avevano voluto Esempi: Diventare un insegnante à ¨ quello che avevo sempre voluto. - To become a teacher is all I ever wanted.Quindi ci siamo incontrati a Roma, la citt in cui avevamo sempre voluto andare insieme. - So we met up in Rome, the city we always wanted to go to together. io volli noi volemmo tu volesti voi voleste lui, lei, Lei volle loro, Loro vollero Esempi: John Lennon non volle continuare a suonare nel gruppo Il Beatles. - John Lennon didn’t want to keep playing in The Beatles.Nel 1564 ci vollero 35 giorni per arrivare in un’altra citt. - In 1564, it took thirty-five days to arrive in another city. io ebbi voluto noi avemmo voluto tu avesti voluto voi aveste voluto lui, lei, Lei ebbe voluto loro, Loro ebbero voluto Esempi: Solo dopo che l’imperatore romano comprà ² un cavallo, ebbe voluto imparare a cavalcare. - Only after the Roman emperor bought a horse, he wanted to learn how to ride it.Si alzarono da tavola non appena ebbero voluto. - They left the table as soon as they wanted. Tip This tense is rarely used, so don’t worry too much about mastering it. You’ll find it in very sophisticated writing. io vorrà ² noi vorremo tu vorrai voi vorrete lui, lei, Lei vorr loro, Loro vorranno Esempi: Andremo in Italia fra un mese, e sono sicura che vorremo andare al mare. - We will be going to Italy in a month, and I’m sure that we will want to go to the sea.Credimi, non vorranno imparare il tedesco. - Trust me, they will not want to learn German. io avrà ² voluto noi avremo voluto tu avrai voluto voi avrete voluto lui, lei, Lei avr voluto loro, Loro avranno voluto Esempi: Quando sar sposata far tutto quello che avr sempre voluto - When shes married, she’ll do all that she has ever wanted to do.Non appena avrai voluto finire i compiti, mangerai il gelato. - As soon as you’ll be wanting to finish your homework, you’ll eat the ice cream. Congiuntivo/Subjunctivo che io voglia che noi vogliamo che tu voglia che voi vogliate che lui, lei, Lei voglia che loro, Loro vogliano Esempi: Non penso che Marco voglia di mangiare la pasta anche stasera. - I don’t think Marco wants to eat pasta again tonight.Speri che lei voglia di sposarti? - Are you hoping that she wants to marry you? io abbia voluto noi abbiamo voluto tu abbia voluto voi abbiate voluto lui, lei, Lei abbia voluto loro, Loro abbiano voluto Esempi: Credo che lui abbia voluto scegliere il ristorante dove andremo stasera. - I believe he wanted to choose the restaurant where we’re going to have dinner tonight.Non capisce perchà © abbiamo voluto imparare l’italiano finchà © non à ¨ andato in Italia. - He didn’t understand why we wanted to learn Italian until he went to Italy. io volessi noi volessimo tu volessi voi voleste lui, lei, Lei volesse loro, Loro volessero Esempi: Non pensavo che lui volesse imparare il romanesco, à ¨ cosà ¬ difficile! - I didn’t know that he wanted to learn the Roman dialect, it’s so difficult!Non sapevamo che volessero fare una gita turistica, dunque avevamo altri progetti. - We didn’t know that they wanted to do a tour, so we had other plans. io avessi voluto noi avessimo voluto tu avessi voluto voi aveste voluto lui, lei, Lei avesse voluto loro, Loro avessero voluto Esempi: Sei lei avesse voluto andare in Italia, avrebbe imparato l’Italiano. - If she wanted to go to Italy, she would have learned Italian.Se avessero voluto parlare con noi, ci avrebbero chiamato. - If they wanted to talk to us, they would have called us. Condizional/Conditional io vorrei noi vorremmo tu vorresti voi vorreste lui, lei, Lei vorreste loro, Loro vorrebbero Esempi: Vorrei un cappuccino, per favore. - I would like a cappuccino, please.Ti vorremmo fare da guida. - We would like to show you around. io avrei voluto noi avremmo voluto tu avresti voluto voi avreste voluto lui, lei, Lei avreste voluto loro, Loro avrebbero voluto Avrei voluto poterci andare /(essere). - I would have liked to have been there.Mia madre avrebbe voluto che io imparassi l’Italiano. - My mother would have wanted me to learn Italian. Imperativo/Imperative vogliamo vuoi vogliate voglia vogliano

International Trade Policies of Campaign 2000 essays

International Trade Policies of Campaign 2000 essays Although international trade policy has not been one of the major points of debate in this years presidential race, determining the role which the United States will play in the rapidly expanding global market will be a fundamental issue for the next administration. The next president will be forced to deal with a number of important, and in many cases delicate problems, that may change the direction of international trade for the next century. Among these, is the acceptance of China into the World Trade Organization (WTO). The United States has taken a leading role in pushing for the admittance of China into the WTO, but there have been technical problems, preventing the deal from being closed. Of concern also, will be the demands of developing nations, who wish to reach a more equitable trading relationship with the industrialized countries. (Economist) It will be the responsibility of the next president to find working solutions to these dilemmas. The two major party candidates this election cycle are Republican Governor George W. Bush of Texas and Democratic Vice President Al Gore. The two share similar positions within some aspects of foreign trade policy, but differ significantly on others. II. International Trade Policy of Vice President Al Gore Vice President Gore is an advocate of free trade. His support for the North American Free Trade Agreement (NAFTA), which created an open market system between Canada, Mexico and the United States, was the key reason it was passed into law on January 1, 1994 (North American Free Trade Agreement). He believes that open markets spur technological innovation on a worldwide scale, and create tremendous growth and job opportunities domestically (Voter). In a speech delivered to the Washington Council on International Trade, Vice President Gore remarked that foreign barriers to trade hurt the people they were intended to protect, at the cost of American jobs. An exa...

Human Resource Management Essay Example | Topics and Well Written Essays - 2500 words - 17

Human Resource Management - Essay Example erms of cost, total business performance, culture and even corporate image if the organisation maintains effective recruitment and selection procedures. This paper describes the many advantages for contemporary organisations in maintaining quality human resources systems related to hiring employees. There are tremendous pressures being placed on the modern organisation in terms of maintaining competitive advantage and sustaining strategic superiority over competing firms in the business environment. Total business performance and the management of internal quality are two primary objectives of most members of the management hierarchy (Williams, McHugh & McHugh, 2005). The total quality management focus involves aligning all aspects of the organisation, for instance from manufacturing (if relevant) to finance, all employees are expected to conform to a well-identified model of expected business performance. Ahmad & Schroeder (2003) offer that many organisations fail to recognise the importance of total quality management (TQM) in their recruitment and selection practices, thus providing the organisation with opportunities for failure. The authors propose that in recruitment, the human resource division in today’s organisations focus strongly on prospective employee techni cal skills but focus very little on the soft skills of employees such as personality-based and behaviour-based competencies. It is suggested that soft skills are most crucial to total quality management as it is these talents which determine levels of individual motivation or whether the candidate will evolve successfully to adopt the prevailing culture and attitude in the business (Ahmad & Schroder, 2003: 542). Under a less TQM-focused organisation, technically-skilled candidates can be selected for their individual, mechanical talents and perform to job role expectations efficiently. However, today’s businesses require leaders who must adapt to project team coordination, work with a variety

Information for Marketing Assignment Example | Topics and Well Written Essays - 2500 words

Information for Marketing - Assignment Example Their investments are across Middle East and North America (Clare, 2006). This they do by providing hybrid capital investments, finances and equity to a range of clients, whether large or small corporations, entrepreneurial guided or even businesses. By the 31st f December 2011, the bank had financial services, investment management and banking as its major divisions. Activities in the banking sector include finance provision, receiving of deposits, services related with treasury, structured products and securities trading. On the other hand, the segment of investment management involves quoted equities, the real estate and private equity. Finally, the financing services include the corporate finance, business advisory services as well as brokerage services. The bank delivers services and products to the wholesale, high net worth individuals and institutions across asset classes (Esposito, 2004). The bank’s mission is to be commitment to excellence in the delivery of Sharia compliant investment banking products and services. With the international rapid growth of Islamic finance, the EIIB’s categorical business model aims to fill the gap between western financial markets and those belonging to the Islamic world. They are particularly showing their determination in this pursuit because of the confidence they boast due to their unique position to benefit from London as the head financial center globally. In their annual report of 2006, they stated that their capabilities were then in place largely, and that in the subsequent year, they would demonstrate their teams full capabilities in the structuring and distribution of innovative and more developed products. This bank was formed and incorporated in 2005 January 11,th with the key objective of attaining a license as the very first independent FSA authorized Sharia compliant Islamic Investment Bank in the United