Boy in the Striped Pyjamas Essay Example for Free

Boy in the Striped Pyjamas Essay The Boy in the Striped Pyjamas presents ideas about World War 2 and the holocaust. The movie shows what fear and Punishment and the innocence of childhood would have been like during WW2 and the holocaust. During World War 2 and the holocaust, fear within the Jewish race was created by the soldiers. Soldiers had the power and right to abuse and attack the Jewish people â€Å"when it pleased them. † Under Hitler, the soldiers had the next amount of ultimate power and used it to their advantage to pressure the Jewish people under the influence that if they misbehave they will be punished. In the movie ‘The Boy in the Striped Pyjamas’ this fear is seen when Lieutenant Kotler walks into the dining room and sees Schmuel eating a pastry and Bruno talking to him. The Lieutenant is shot from a low camera angle to show his power and strength. Schmuel and Brunos eyes widen and jagged breaths escape from their mouths as the soldier interrogates them with his strong, stern voice about the pastry and the talking that was occurring, Because of the fear with which the lieutenant filled the boys, Bruno lies to Lieutenant Kotler because he is afraid of what will happen. He betrays his only friend and Schmuel is the one who gets the beating for it. Fear is also shown in the film when Bruno’s mother discovers the true information of what it happening a few hundred metres from her home. She confronts her husband and is stricken with fear for what is happening to the Jewish race, she cowers in the corner in a foetal position as her husband come close to support her and explain himself. The camera is above her, which show how small and insignificant she is and how large and fearful her husband can be. The fear created and explored in the movie The Boy in the Striped Pyjamas displays what it would have been like for the Jewish race during World War 2 and the Holocaust. The holocaust and World War 2 was a time of punishment and pain for the Jewish race. The Jewish race was punished for not fitting into Hitler’s idea of a â€Å"perfect race. † Punishment wasn’t just for those who did something wrong. A Jew could be punished for looking at a guard the wrong way or making a small error that would be considered insignificant in any other situation. Punishments could vary from a beating, to a bashing to the death chamber. In the movie ‘The Boy in the Striped Pyjamas’ punishment on a Jew is seen when Lieutenant Kotler bumps the servant Pavel while he is pouring red wine. It’s not Pavel’s fault but because he is Jewish he is be blamed for the soldier’s mistakes. The Lieutenant drags the servant into the hall way and begins to bash him while the family are in the next room eating in silence, listening to the punishment that Pavel is enduring. Another Example of Punishment in ‘The Boy in the Striped Pyjamas’ is when Lieutenant Kotler find Schmuel and Bruno talking in the dining room. The Lieutenant see’s Schmuel eating a pastry a questions the boys. When he finds Schmuel ‘guilty’ of stealing food he is taken away. The next day when Bruno goes on his adventure to the camp the audience can see that Schmuel has been punished for his actions. Schmuel is shown to have had a beating and as a result he has a swollen eye with cuts and bruises all over his body. The Punishment that seen throughout â€Å"The Boy in the Striped Pyjamas† displays what it would have been like during the holocaust and World War 2 for the Jewish race. During World War 2 and the Holocaust children were put through a living nightmare, being exposed to killings, torture and punishment for something unknown to their innocent minds. Children were not in the know, being put through a hell of a time and not being able to understand how they are different to their best friends of another race. The Innocence of a childhood is displayed in the ‘Boy in the Striped Pyjamas’ when the commandant and his soldiers are in the office watching the propaganda film created to persuade and demonstrate to the rest of the world that they are treating Jews with ‘excellent’ living conditions and an ‘average’ and ‘happy’ lifestyle. When Bruno peeks in on the propaganda film, he is placed under the belief that where his friend Schmuel is living is a happy place with play areas, a cafe with excellent food and time is lost with all the ‘fun and games’ that they provide. When Bruno makes the decision to cross the electric fence and help his friend Schmuel who has lost his father, he discovers that the film he watched was actually a lie and doesn’t understand why everyone is so sad and the area is constantly monitored by armed soldiers. Bruno is unaware of the situation and becomes scared and wishes to go home. In this time he discovers that everything he saw in the movie is a lie, the cafe, the play areas, the giggling children. Within â€Å"The Boy in the Striped Pyjamas† the innocence of a childhood is displayed by the propaganda film which inflicts the belief of a lie onto an innocent child who doesn’t understand the ways of the real world and his surroundings, this demonstrates how a childhood was influenced by lies during the Holocaust and World War 2. The movie â€Å"The Boy in the Striped Pyjamas† displays the previous ideas of how fear, punishment and the innocence of a childhood creates a scene which demonstrate what World War 2 and the Holocaust would have been like for The Jewish race, soldiers, innocent children and the surrounding onlookers to the War that was taking place.

Female Genital Mutilation Extremely Controversial Topic Criminology Essay

Female Genital Mutilation Extremely Controversial Topic Criminology Essay An estimated 100 million to 140 million girls and women worldwide have undergone female gender mutilation/cutting (Population Reference Bureau, 2008). This figure is enormous and unsurprisingly, Female Genital Mutilation (FGM) is an extremely controversial topic within the international sphere. Whilst some may argue that it is simply natural and a general norm within certain areas and cultures, others, largely from the Western world, believe it to be an infringement of a basic human right and so many concerns and condemnations of the practice emerge from an ethical and humanitarian perspective. Engaging with this debate involves studying the works of two academics, Martha Nussbaum and Yael Tamir, both providing counteracting views towards such a complicated debate like this one. This essay examines the practice of female circumcision, arguing that it is legitimate for states like the UK to attempt to bring them to an end, thus agreeing with the argument made by Nussbaum, namely that we should be ashamed of ourselves if we do not use whatever privilege and power has come our way to make it disappear forever (Nussbaum, 1996). My argument however is one of states only being able to legitimately intervene where FGM is being practiced against the will of females, yet if the practice is warranted and women, of adult age, consent to it, then it is not as permissible for states to intervene. Cultural opinions and determination are not valid enough reasons to allow such a horrific process to continue, specifically due to the medical implications of the circumcision procedure as a whole. The Capabilities Approach by Nussbaum (1999) is examined within this essay therefore, in terms of arguing that females should have the choice of whether or not to go through with the act of FGM as this procedure removes their opportunity to fulfil their full capabilities as both human beings and as women. Thus this goes hand-in-hand with the argument that states are legitimate in interve ning to allow capabilities to be satisfied. Finally, a series of policy recommendations are made with respect to the ways in which states, such as the UK, can intervene legitimately to prevent such practices occurring in future years, the key one being education. These measures will therefore protect the human rights and social welfare of females across the world, along with other institutions i.e. Non-Governmental Organisations (NGOs). FGM is commonly performed on young girls as a rite of passage to womanhood (Rahman and Toubia, 2000, p.3). Since the early 1990s, FGM has gained global recognition as a serious health and human rights issue. Often this act is committed for social and cultural values as opposed to medical ones and so it is very difficult to begin a process of change as in order to do this, as the whole thinking of society and its actors would need be adjusted. Largely conducted within African countries, the practice, although having decreased in recent years, still poses a threat to the rights and capabilities of women in such areas. The fall in numbers of females undergoing such circumcision coincides with numerous global efforts to target excisors, medical professionals, and families who perpetuate the practice (Population Reference Bureau, 2008). Political will and implementation of such legislation however is the key hurdle to achieving this. FGM poses severe health risks, both physical and psychological in both the immediate/short-term and also the long-term. Some of these medical problems include: haemorrhaging, infections, septicaemia, shock from the severe pain and loss of blood, risks during childbirth, and in extreme cases, death (Slack, 1988, p.451). Other side effects include: infertility, cysts and abscesses, urinary incontinence and psychological and sexual problems (Population Reference Bureau, 2008). Intense trauma is often caused as many of the females who undergo this operation are of an incredibly young age, held down by force and circumcised with little, if any, anaesthesia (Slack, 1988, p.454).These medical consequences for women who undergo genital mutilation are unbearable to even think of, let alone experience, yet still the practice continues due to the myths which surround the issue i.e. females being sterile until they have been excised and so the procedure will supposedly increase fertility (Slack, 1988, p.447) and other myths that the clitoris is incredibly dangerous to women so if not excised will be harmful to the foetus, physically and spiritually (Slack, 1988, 460). Such myths are of course based on fictitious information but due to social pressures are not questioned but preserved, as has been the case for many years. The following map illustrates where FGM is at its highest and thus such areas are the first which need to be aided through state intervention to stop it. Statistics have shown though, that although the practice is still occurring, largely within third world countries, the number of women undergoing FGM has actually fallen and so this is indicative that some level of progress towards eradicating FGM is occurring. African countries, specifically Egypt, Mali, North Sudan and Ethiopia are (according to 2009 figures) experiencing the highest rates of female circumcision procedures. Source: Jaeger, Caflisch and Hohlfeld, 2009, p.28. In international relations, both high priority and low priority political issues need to be addressed, seeking global communication, negotiation and interaction. Globally, greater interconnectedness and increasing multicultural societies are leading to both domestic and international issues being discussed at a global level. This is indicative of states helping other states in terms of economics i.e. through increased trade and assistance during globalisation, and politics i.e. through the exchange of political ideologies and support. The argument here posits that if it is legitimate for states to intervene in economic and political issues, is it not also legitimate for states to intervene, when and where necessary, to improve social welfare and quality of life of the less fortunate? This does of course refer to intervention to stop FGM and resultantly improve the social welfare of women across the globe. Governments duty to take action against practices like female circumcision is e mbedded in international human rights treaties and thus states must comply with this (Rahman and Toubir, 2000, p.44). FGM is therefore a violation of a fundamental human right, and as the process cannot be reversed, the consequences are horrific. Bleeding profusely, reproduction problems, and even death are the terrible repercussions that those who undergo the process will endure. Hence these are serious medical implications and these are medical explanations for stopping the practice, as opposed to the usual moral explanations often spoken of within international ethics theory (Jaeger, Caflisch and Hohlfeld, 2009, p.31). Tamir (1996) however, makes the argument that before looking at other countries, we should look at our own countries as they are highly unlikely to be perfect. I disagree with this to some extent, particularly in relation to the issue of FGM. Countries where this occurs may simply believe this to be a custom or norm, something that is a normal and unquestionable pa rt of a females life. Without being educated and increasing awareness though, this disturbing process will continue. The people living in such small communities view FGM as normality, relying on myths on which to base the rest of their lives. Thus, it is the duty of those more educated i.e. in the West, to use education as the catalyst to bring about change and in turn stop this practice from occurring against the will of females. So why is it that FGM is seen as disgraceful whilst male circumcision is not seen with such unacceptability? A key reason for this relates to religion i.e. in Islamic teachings, male circumcision is natural and compulsory for all Muslim males. Male circumcision is not as harmful in any way when compared to FGM is and men are still able to fully function both physically and sexually whereas women arent. Male circumcision outside of Islam is often undertaken for hygiene reasons and so all of these reasons clearly display the picture that within most societies around the world, male circumcision is widely accepted as a type of norm. The term female circumcision seems to suggest an analogy with male circumcision yet in actual fact, the degree of cutting in female circumcision is anatomically much more extensive (Rahman and Toubia, 2000, p.4). In addition to this, FGM is seen as a way of sexually controlling females and although in current political debate this may seem to be rather liber al in appearance, references to cliteridectomy commonly reveal a patronizing attitude toward women, suggesting that they are primarily sexual beings (Tamir, 1996). Thus many advocates of cliteridectomy are concerned with corruption i.e. that the operation will restrict female sexual desires and in turn this will make them chaste wives and mothers (Tamir, 1996). The issue here though is that sexual enjoyment from women is not an openly discussed matter, but rather a taboo in many traditional communities, and so cliteridectomy is in itself symbolic of repressing female sexuality. Such non-Western cultural practices like FGM often symbolise resistance to the dominance of the West i.e. in Kenya, whereby cliteridectomy gained life as a political tool between British Colonials and African Nationals (Brown, 1991, p.262, cited in Jaggar, 2005, p.577/578). The counter-argument to this though lies within the hypothetical example given by Tamir (1996): mutilation enables women to be free of their reliance on men and thus they are able to function fully in order to follow social and political aspirations. The more common argument however is one of cliteridectomy and similar practices being corrupt in nature, restricting women and not allowing them to break free of the imposed barriers with respect to sexuality. All of these issues relate back to cultural and traditional values and so it often impossible to think beyond ones own culture. Nussbaum, a liberal feminist, provides an almost world-view which encourages people to think outside their own cultural box, raising the argument that just because something is done i.e. FGM, this does not mean that we cannot question it or interrogate it for the greater good. Her concerns therefore lie with issues of morality, freewill and choice. Nussbaum (1996) responded to Tamir (1996), focusing primarily on three points: (1) it is unfair to criticise another culture without being prepared to accept criticisms of ones own culture, (2) one cannot criticise another cultures acts without the certainty that their own culture is free of any evils, and (3) FGM is morally similar to dieting and body-shaping as within American culture. Nussbaum (1996) agrees with the first point, disagrees with the second and believes the third point to be egregiously wrong, con tending that the damage caused to women from extreme dieting and surgery can be undone in most cases, yet genital mutilation cannot be and so this is why it is of the greatest concern. The third critique Nussbaum (1996) makes is of greatest relevance as FGM is often compared cosmetic surgery and enhancements and so on by many theorists. It is often seen as the opposing argument, but as stated in the article, the eight differences between FGM versus dieting and surgery explain why Vogue is not illegal, whereas FGM is illegal in many of the countries where it occurs (Nussbaum, 1996). Nussbaum (1999) later built on Amartya Sens theory of Capabilities and this is of great relevance when examining the controversial topic of FGM. She understands capabilities to characterise each human life and is interested in ensuring that all persons have these capabilities to perform central functions, an explicitly Universalist standpoint. Her argument affirms that within the political arena, human beings exhibit moral capabilities which can in future be developed, yet such capabilities are deprived of the nourishment that would transform them into high-level capabilities (Nussbaum, 1999, p.236). Hence without these capabilities Nussbaum (1999) argues human beings are useless. With regards to FGM, the Capabilities Approach largely frowns upon the deprivation of individuals to have the opportunity to choose to be sexually active or indeed celibate (Nussbaum, 1999, p.238). Capabilities require constant development to be able to function fully. With respect to Nussbaums work, ten ce ntral human function capabilities are identified (Nussbaum, 1999, p.235). FGM breaks two of these capabilities, namely bodily health and bodily integrity (Nussbaum, 1999, p.235). Hence according to these, states are legitimate in intervening and influencing other states where practices like female circumcision are taking away the capabilities of their citizens. Resultantly, the Capabilities Approach is demonstrative of an accurate framework to use where the matter of states, like the UK, legitimising actions, such as FGM, is concerned. This Capabilities Approach was later put into action by the United Nations Human Development Reports, arguing that GDP per capita was not a true reflection of this and instead, Sen argued that how people live their lives and other similar economic indicators, need to be examined. Tamir (1996) opposes such points, arguing that there is much to criticise about ones own culture before one is able to criticise another. So common Western practices such as cosmetic surgery, in her argument, would be open to the same criticisms from non-Western countries as FGM is for people within the West. In her critique, states are not legitimate in intervening in other countries before they have addressed all issues of a similar nature within their own home country. With respect to this argument though, the fact of the matter remains that those individuals who undergo surgery and other cosmetic enhancements are usually doing so out of their own personal choice and so this raises other concerns as to why people feel the need to do this, as opposed to intervening to stop it. Other theorists are generally more reluctant for intervention to occur i.e. Walzer, who would argue that intervention of any kind would only be necessary if a clear case of genocide was being demonstrated whe re thousands of victims were losing their lives. In my critique of this though, the practice of FGM, although maybe not as severe as genocide, is indicative of female oppression and so causes a predictable number of deaths which could have been prevented had the right systems been put into place through state intervention. The factor specific to FGM which makes it appropriate for outsiders to intervene and attempt to halt it is that of women not being given a choice of whether or not to undergo the procedure. Women should be able to decide for themselves whether or not they wish to be circumcised, with no pressure from external forces, yet before such a decision they must be made aware of the implications in terms of health and future capabilities. This is what Nussbaum (1999) is referring to in her Capabilities argument as outlined previously. As prosperous developing countries, it is the obligation and duty of states like the UK to intervene to stop FGM when it occurs against the will of women, at least until sufficient change is seen and this change fosters sustainability. The following section therefore examines the ways of doing this. Since the early 1990s, FGM has been recognised as a global human rights issue and so numerous efforts have been made to end it or to at least reduce the number of cases of it occurring. Initiatives such as the annual International Day Against Female Genital Mutilation on February 6th, introduced by the United Nations Population Fund (UNFPA) in 2007, demonstrates this, calling for greater government commitment to programmes preventing the practice (Obaid, 2007). Although female circumcision is a heavily criticised practice in many developed countries, it is not feasible to simply condemn the practice as this suggests that Western culture is paramount. Understandings of cultural relativism need to transpire but more importantly, a process of change needs to be instigated. Nussbaum (1996) is correct in critiquing Tamir for this (suggesting cultural relativism is a valid argument), explaining how it is difficult to morally decide whether or not intervention should be committed in terms o f local or distant acts, and although individuals will legitimately prioritise about these decisions, this does not mean that we should not intervene. Poor education and low levels of income among women in African countries, coupled with inadequate governmental support (Wakabi, 2007, p.1069) are the key issues regarding the eradication of FGM and only when such problem areas are addressed, can progress begin to occur. Rahman and Toubia (2000, pp.58-68) identify three types of measure to be implemented in order to tackle the FGM issue: legal, regulatory and policy measures. It is important to note from the very beginning though that no single measure will be feasible if states are to intervene, but rather a series of combined approaches and changes must be adopted. Legal measures involve ratifying human rights arrangements to ensure that rights within such treaties are upheld and also carefully considering the imposition of criminal sanctions to dissuade people from committing the circumcision operation (Rahman and Toubia, 2000, pp.59-61). With regards to regulatory measures, suggestions have been made of disciplining those medical professionals who engage in the practice and removing their licences if they persistently offend (Rahman and Toubia, 2000, p.68). Finally, but most importantly, policy measure areas are discussed, these being: education, the media, empowering women and increasing access to reproductive welfare services (Rahman and Toubir, 2000, pp.68-71). The primary way of states intervening legitimately, in my argument, is through the process of education. By educating those within the countries where the practice of FGM takes place, the root cause of the problem can be targeted. This has previously been done through NGOs and alike, yet states too can intervene to promote adequate social welfare for the women within countries where FGM is a severe issue. Older generations need to be approached and made to understand the deficiencies associated with the practice and thus ultimately this will feed through to younger generations. Simultaneously though, younger generations too need to be targeted as t hey are the future and by educating them, forthcoming generations of females will be protected against such a painful practice. Governments need to begin devoting resources to providing FGM practicing countries and communities with information about the negative effects of the procedure and about human rights as important. Such information however must emphasize the potential psychological and physical impact[as well as] examine the history and purpose (Rahman and Toubir, 2000, p.68). If we now examine the media, the argument made is one of facilitating public dialogue and discourse about FGM along with the promotion of women to be free from FGM by various media outlets (Rahman and Toubir, 2000, p.69). This is a very good suggestion, yet in my critique, isnt feasible due to the fact that media within FGM practicing countries is relatively low, if at all existent. Thus this policy recommendation is good in theory yet in practice may not be as simple as first assumed. Empowering women is the third suggestion, self-explanatory in nature yet the ways of doing this include reforming policies which prevent women from improving their status i.e. social, economic etc, ensuring women can work alongside men and that issues of equal pay are addressed (Rahman and Toubir, 2000, p.70). Again this poses potential difficulties in that in certain rural communities, women are not seen as employable and do not have the opportunity to go out to work and more importantly have not been educated enough to undertake even the most low-skilled job positions. Hence such a recommendation is reliant on the previous policy suggestion of education, as only when communities are educated will the women within them be able to start working legitimately. The final proposal is that relating to reproductive services for females within the communities where female circumcision is occurring. These services are critical in providing women with accurate information about FGM as a whole in terms of th eir reproductive health (Rahman and Toubir, 2000, p.71). This is a great service as it is well-known that women who have been circumcised require regular medical attention and so this would address this issue and make it a more widely recognised initiative. Hence the ideal outcome of this is that women, who understand the severity of the practice for their health, will be less likely to make their daughters go through with it (Rahman and Toubir, 2000, p.71). This is ideal and would be the best possible solution but, Rahman and Toubir (2000) fail to consider the impact of community, religious, cultural, family and social pressures on women who do not undergo the FGM operation. Thus reproductive services although being an invaluable resource, are not as simple and easy in terms of changing social attitudes immediately. In the long-run however, reproductive services do have the potential scope to be a success. Other suggestions for intervention include: withholding aid to those countries where FGM is continuing to happen along with working with local groups to support advocacy efforts promoting negotiated, verbal intervention as opposed to plain physical intervention. The critique of this though relates to speaking but taking no action and some theorists would argue that an issue like FGM can only be tackled by head-on intervention that doesnt pussyfoot around the topic but rather stops the practice for the horror it causes, and rightly so. It can be argued by many that these policy recommendations are too simplistic and idealistic yet the fact of the matter remains that before any of these can be implemented, government structures need to be changed. In places like Somalia, several humanitarian organisations have launched campaigns to stop the spread of FGM, yet the widespread insecurity and absence of a central administration have only handed minimal success to their efforts (Wakabi, 2007, p.1070). A case study of Mali however informs us of the positive impact of NGO based intervention, working alongside local communities and governments. The initiative here used a mobile cinema travelling from village to village to encourage the open discussion of womens health issues and once trust had been established, discussed FGM more openly in an attempt to change social attitudes towards it (Good, 2010). This programme has increased awareness about FGM amongst the Malian community, and is beginning to get positive results in M ali, where women are deciding against their daughters being circumcised (Good, 2010). Kenya too has undertaken programmes, the key one being Ntanira Na Mugambo which translates to Circumcision by Words (BBC News, 1998). This week long programme secluded women from males, informing them about FGM in a subtle manner i.e. referring to anatomy, reproduction, self-esteem building, dealing with peer pressure and respecting adults (BBC News, 1998). Thus this type of programme didnt abhor FGM outright but rather tackled the issues surrounding it, offering an alternative view yet allowing the women to make up their own minds. Another project was employed in Uganda where an Outreach Plan was created, targeting leaders of rural communities who commit the practice of FGM. Such a plan provided local community leaders with economic incentives to stop the process i.e. that those women who undergo FGM find it incredibly difficult to work and thus their contribution to the workforce is trivial (Rahman and Toubia, 2000, p.78). Such intuition prevents women from being forced to be circumcised whilst also positively impacting upon productivity and as a result increasing economic efficiency. Outside pressure does still exist though and experts on FGM believe it is vital to actively engage with communities to ban the practice and penalise those who still conduct it. Thus as said before, education, although the most important element of this process of instigating change, cannot simply be the only solution, but rather must be combined with a series of other strategies. To conclude, FGM is a practice heavily debated about within international relations due to the ethical concerns it raises and ultimately infringes. Cultural relativist positions would argue that is necessary to understand the behaving of different groups due to cultural backgrounds, yet the stance that we should simply accept differences is highly critiques where FGM is concerned. In my critique, the practice is one worthy of severe condemnation, yet through little fault of the people continuing it but rather the myths and general history surrounding it. Hence, ultimately it is these myths and historical factors that need to be eradicated in order to promote the safety of women across the globe, particularly in less-developed countries. Thus this essay has agreed with and supported the argument put forward by Nussbaum that it is legitimate for states like the US and UK to intervene to bring the practice of FGM to an end yet this is relative to the situation. My core argument however remains that if women are being forced to undergo genital mutilation, then it is acceptable for states to intervene through the measures discussed previously. However, if the procedure if consented to and women are voluntarily wishing to go through with it out of their own freewill, then states are not legitimate in intervening. Intervention thus is dependent on the factor of choice towards FGM, yet women and men alike should be educated about the medical and psychological consequences of it. Additionally, such education should enlighten communities about the falsities of the myths they cling on to and how they are in actual fact untrue. The Capabilities Approach is fundamental to this process of education as it informs the public of how FGM can harm and worsen the capabilities of women. Education however will not work alone and must be accompanied by a series of other policy measures, namely legislation, regulatory policies and reproductive services. It is therefore legitimate for states like the UK to intervene to halt practices like FGM, according to the circumstances outlined in this essay and through the policy recommendations suggested.

Starbucks Business Ethics Case Analysis Essay -- Business Ethics

Starbucks Business Ethics Case Analysis INTRO Ethical issues in business are a common placed every day occurrence that will never cease to exist. We will discuss an ethical issue that involves a large American corporation and its practices when dealing with suppliers of produce that is essential but not solely used by this business. We will present several point of views backed by literary findings that suggest ethical practices may or may not be at hand. BODY Mr. Donald states that one of the main goals of Starbucks is to expose the world to the coffee production/industry in Africa by showcasing African coffee name brands. However, there is evidence that points to the real goal Ââ€" that goal, simply put, is greed. The article "Starbucks Seeks The Right Blend of Global Ambition And Ethical Trade", written by Robin Pagnamenta, of the Times Online, in my opinion would be a goal oriented based theory. Last year the American chain operated 12,800 stores globally and earned 6.4 billion dollars in revenues. Further, Mr. Donald plans to open a total of 40,000 Starbucks stores, 50 percent of them outside of the United States. "We open six new stores every day", says Donald. "We opened our first in Brazil last week. Cairo opens next week", he continues. Incidentally, Donald was paid $2.7 million last year, a former chief executive of America's Path mark supermarket chain Ââ€" a far cry from the salary he earned at that level. Manifested Ground Rules Every thriving company must embrace some sort of code of ethics ground rules which will guarantee its success. In this case, Starbucks wants to promote high standards of practice; by selling the richest and aromatic coffees in the world to the ... ...m of discrimination and promote equal opportunity in all sectors of Starbucks business transactions. We will set down with leadership and emphasize the importance of honesty, integrity and the reason it flow's so diligently through this corporation. Our company doesn't subscribe to dishonest practices, such as corruption or fraudulent business dealings. We must hold our selves to the same standards that we hold our employees. Understand that diversity in all aspects of our company's daily ventures creates a worldly image and increases ability to fulfill our goal of opening 40'000 Starbucks with half being outside the US. CONCLUSION With a council in place and clear ethical guidelines established, we are sure that Starbucks will reconsider its current position on coffee trademarks and make way for new and improved trade between us and the whole world.

The Dangers of Teen Sleep Deprivation: Benefits of Adopting Later Star

â€Å"Bueller?†¦Bueller?† The monotone history teacher appearing in the popular 1980’s film â€Å"Ferris Bueller’s Day Off,† proceeds to take role-call in his morning history class: a positively lethargic group of students, comically struggling to stay awake. As the teacher monotonously pronounces each name on the attendance list, one student gives a deadpan stare, mouth slightly agape and eyes drooping, while another student can’t beat the fatigue and sleeps with his head on his desk as a trickle of drool escapes his mouth. While this comic scene takes place on a Hollywood set, it is not far removed from many classroom situations across the country as Aarthi Belani, a high school student from Minnesota, notes about the 7:20 a.m. chemistry class she took her junior year. â€Å"It was an ungodly hour to be studying chemistry,† she recalls with a shiver; â€Å"In the first period, 75 percent of the kids would have their heads down o n their desk at one time or another† (Bettelheim 4). Students in high schools from Maine to California find it equally grueling to stay awake during their morning classes since more and more schools choose to open their doors at the crack of dawn, many around 7:30 a.m. and some as early as 7:05 a.m. Dr. James B. Maas, a sleep expert and psychology professor at Cornell University, found that on average, 20 percent of high school students are so fatigued that they sleep at some point during the school day each week (Crombie 2). That’s a lot of beat kids in this country, a fact which has countless sleep experts, lawmakers, parents and teachers alarmed by the groggy state of America’s youth. High schools in this country simply start too early. Teenagers are being forced to ignore their bodies’ natural sleep/wake patterns in... ...000928.html Kunzelman, Michael. â€Å"Drive under way to start school later for students.† The Daily News Transcript. 21 Oct. 2013. 13 Nov. 2013. http://www.dailynewstranscript.com Moore, Ann. â€Å"Sleep Deprivation Common Among Teens.† talk about sleep. 12 Oct. 2013. 12 Nov. 2013. http://www.talkaboutsleep.com/sleepdisorders/childrensdisorders_teens-sleep-deprivation Ruechel, Al. â€Å"Early Start Time Stinks.† Glenn Beck.com 30 May 2013. 13 Nov. 2013. http://www.glennbeck.com/al/05-03-02-al.shtml â€Å"Sleep experts to teens: Please, get your zzz’s.† CNN.com 29 Sep. 2000. 13 Nov. 2013. http://www.cnn.com/2013/HEALTH/children/09/28/sleepy.teens.01/ â€Å"Study: Many high school students don’t get enough sleep; performance suffers.† Health & Medicine Week 19 May 2013: 58. Academic Universe: Document. Lexis-Nexis. 13 Nov. 2013 http://web.lexis-nexis.com/universe/document

Martin Luther King. American Rhetoric Essay

Martin Luther King Introduction   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   While giving his speech, Martin Luther King used pathos as well as ethos and logos. By using pathos, King intended to make the people hate racism. King states that Negroes have been crippled by â€Å"†¦chains of discrimination†¦ (American Rhetoric, 2001)†By this statement, King intended to make the whites realize that they have broken the promises drafted in the constitution. While using ethos, King uses the example of bad check. This is seen when he states that denying Negroes their civil rights shows that, â€Å"†¦America has given the Negro people a bad check†¦(American Rhetoric, 2001)†   Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚  Ã‚   While using logos, King refers to the Emancipation Proclamation that was signed by Lincoln in a move to end slavery. While addressing the crowd, King states that Lincoln signed the Emancipation proclamation to end, â€Å"†¦the long night of their captivity†¦ (American Rhetoric, 2001)† The main objective of this statement was to inform the crowd that that even Lincoln, a very prominent figure in the US history, was against racism. References American Rhetoric. (2001). Martin Luther King, Jr. Retrieved on 1 January 2015 from http://www.americanrhetoric.com/speeches/mlkihaveadream.htm Source document

Cultural Anthropology Essay

1. How does a culture’s physical environment shape the type of subsistence pattern they practice? How does subsistence impact a culture’s degree of social stratification? How is the degree of social stratification mirrored in religious systems? The amount of sunlight and rainfall and the types of soil, forests, and mineral deposits all have an effect on the type of subsistence pattern a particular society develops. For example, In the U.S society people have different choices to obtain their food such as obtain their food from a fast-food restaurant or obtain their food for cooking from a grocery store or supermarket; other societies have different ways to obtain their food supplies. Which lead us to different type of life practices to get food such as people who live close to sea do fishing practices and people who live near to a desert obtain their food by hunting. The specific biome and environmental conditions may limit the development of certain types of subsistence patterns. For example, Arctic conditions are not conducive to agricultural activities, nor are arid regions suitable for rice production. In some societies of wealth, power and prestige are linked with ownership of land or the number of animals acquired. 2. Describe economic exchange among band societies and it purpose. How does this type of exchange change with different societal types and why? The major form of economic system with band societies is called reciprocal economic system; the system is based on exchanges among family groups as a means of distributing goods and services throughout the society. One of the main reasons for this system of reciprocal exchange is that food and other resources must usually be consumed immediately. There are three types of reciprocity: generalized, balanced, and negative. The most used one among societies is called generalized reciprocity (Own Group), an immediate return is not expected and that the value of the exchanges will balance out in the long run. For example, in our society parents take care of their kids, so you take care of them in their old age. Another one is balanced reciprocity (Other Groups); this type is more direct with immediate return. For example, in our society change money for someone, such as change a dollar for someone to four quarter to use the snick machine. The last one Negative Reciprocity (Rare), it is the attempt to get something out of nothing. For example, in our societies people who go to the car dealer try to take the car for the cheapest price they can and the dealer try to take more money from the buyer. Both of them are negative reciprocity which means try to get something out of nothing. They do them because it makes the life for them easier and without the sharing between them life would be barder and less pleasant. The greater predictability and concentration of resources within a particular region, the more pronounced the conceptions of private ownership and exclusive rights to territory among foragers in comparison to territorial rights among different hunter-gathers. 3.What are some ways in which the higher degree of mobility affects the technologies, subsistence behaviors, and social organization of pastoralists versus horticulturalists? Higher degree of mobility affects the group to maintain a certain number of people in the group to keep it effective to move to another place. To do so, they use this mean called, Fissioning, moving of people from one group to another. Another means of population control is infanticide, the deliberate abandonment or killing of infants, and geronticide, the killing of old people. Higher degree of mobility also affect the technologies. In this case, technology does not refer to just tools or artifacts, but it also includes the cultural knowledge that has to be maintained by the society. All foraging peoples have an extensive knowledge of their environmental conditions and of the appropriciate means of solving technological problems in these environments. Different from horticulturalists, foragers need to know where to find the plants, when to find them during different seasons, which plants are edible, and so on since they need to move during different seasons to pursue game and other resources. Inuit created an extremely complex foraging technology. Because of the weather conditions and the environment, they developed sophisticated techniques for curing hides from caribou and seals to make boots, parkas, and snow goggles. 4. Marriage is a human universal. In what forms does marriage exist and why? What is the function of endogamy and exogamy? How do forms of marriage exchange vary and how does each function to serve society? Marriage provide a systemic form of social mobility for the entire society. Endogamy is a type of marriage between people of the same social group or category. Endogamous marriages are carefully arranged so as to maintain genealogically appropriate kinship bonds and descent relations in the top-ranking descent group. Exogamy is a type of marriage between people of different social group or categories. Having this type of marriage gives significant benefit to the one side of kinship, which does not have as power as the another kinship, because they can share the power once one get married. Most agricultural states practiced some form of marital exchange. The most common type of exchange was dowry- goods and wealth paid by the bride’s family to the groom’s family. Dowry appears to be to the groom’s family exchanges wealth for the bride. The dowry was used as a social exchange between families to arrange a marriage contract.

Persephone falling

Notes on Rata Dove's Mother Love Persephone, Falling Based on the Greek myth of Demeter and her daughter Persephone (see Foreword), Dove creates a modern story of the event of Persephone capture by Hades. There is an overriding theme of danger and disobedience throughout the poem. The young girl's innocence, captured in the description of her as a beautiful narcissus is juxtaposed by her act of careless disobedience (she had strayed from the herd) when she refused to heed the warning of her parent.One cannot overlook the pun on the word â€Å"herd† at the end of the first stanza. There is an element of self- imposed danger versus the danger lurking around. In stanza one, the captor is conveyed as the devil lurking in the underworld waiting to take the unsuspecting victim â€Å"sprung out Of the earth†. Yet in stanza 2, the poem seems to apply some blame on the child who does not pay attention to the warnings of a parent â€Å"this is how easily the pit opens. This is h ow one foot sinks into the ground†.One the one hand the peril comes about by the ‘terrible† prey that springs upon the helpless by surprise just as it is said in the Holy Bible's reference to he devil roaming around the earth as a roaring lion seeking whom he may devour. This reading of the poem with biblical reference is underscored by the name Hades in the Greek myth itself, as well as, the biblical reference is also seen in the line â€Å"it is finished† the words quoted in the New Testament Gospel as Jesus final words after his crucifixion.On the other hand, in the last line of the poem, the child faces a demise brought about by her own failure to adhere to good advice (80 % of stanza 2). The victim puts herself in harm's way. The destruction came by choice â€Å"one foot sinks† Furthermore, Dove extends the threat to the vulnerable by showing various ways by which a youth can be lured away.In â€Å"go straight to school† she speaks to the haphazard, playful child who is easily distracted and lingers away from her course. In â€Å"don't answer to strangers† she implies a more unsuspecting, innocent whose naivety could get her ensnared but in â€Å"keep your eyes down† there appears the sexual connotation of the bold daring girl who abandons modesty with boldness and impudence. All of which can lead to an unfortunate circumstance.This poem is not a sonnet nor does it contain any particular rhyme scheme, however the sound and rhythm of the poetic is identified as one reads aloud the internal rhymes of â€Å"flowers† and â€Å"others†; â€Å"heard † and â€Å"herd† in stanza 1 ; and the end rhymes of â€Å"around†, â€Å"down† â€Å"ground† in stanza 2. There is a distinct difference of tone between the two stanzas when the story telling voice of the persona is superseded by the watchful parent who already sees in the child the tendency to be wayward.