Peace-Building and Community Development in Uganda Essay Example for Free

Peace-Building and Community Development in Uganda Essay Community development is a multi-faceted activity that has different ends. It also has different requirements depending on the needs of people inside the community. Development can be achieved through sustaining small and medium businesses, ensuring education for all, managing inclusion and diversity, keeping peace and order, and creating comprehensive disaster management. Through these, a community like Uganda can be sustainable. In Uganda, the dehumanizing aspects of slavery in the South and racial discrimination in the North are more than just the beatings, but also the parting of children from their mothers, the denial of education, and the sexual abuses of slave masters (Davis, 2004). The civilization that developed in Uganda reflected the variety and contrasts found on the continent. The peoples of Uganda differ greatly in language, customs, and appearance. The geography of this huge continent also shows sharp contrasts. Along the Nile River, which flows from the tropical forests of Central Uganda through the deserts of the north, several early civilizations developed. One of the most influential regions was Sahara. Sahara’s political, economic, and cultural influence had an effect on the history of other kingdoms. Later, empires based on trade grew up in the region of Sahara (Davis, 2004). Patterns of settlement and trade were influenced by the varied climates and natural sources of the Uganda continent. The hottest and wettest regions of the continent are near the equator, in the basin of the Congo River. Heavy rainfall and warm humid air encourage the growth of lush rain forest. Near the edge of the rainforest is the savanna, an open grassland dotted with shrubs and scattered clumps of trees. The savannas provide land for farming and herding. These grasslands are also home of Uganda great herds of wild animals, gazelles, giraffes, wildebeests, zebras, lions, and elephants (Davis, 2004). Racism in Uganda has been associated with reduced spirits, lower efficiency and a greater probability to experience terrible stress and nonappearance in the major activities in a community. People who go through racism speak of having feeling of timidity or letdown and lowered levels of self-esteem. Minorities who sense that their identity and culture are not cherished may also live through lowered levels of self-confidence and self-respect and think that they have are not welcome in a neighborhood or community. This mindset may bring about a feeling of denunciation of their own values, language, and ultimately their culture, and an ensuing loss of individuality (Hooks, 1994). In Uganda, the ways of thinking of people concerning cultural miscellany of their communes differ extensively. Amongst a number of minorities, there is a devotion to a deepened insight into cultural diversity and multiculturalism. Some â€Å"mainstream† people are anxious about variations and sense antipathy towards people of color. If the person of color is suffering discrimination of any sort, he or she may feel forlorn and miserable. He or she may also attempt to evade incidents where racist activities could happen, and pretend to be unwell or be anxious of deserting their homes (Kressel, 2001). In some nations, significant segments of the population reject coexistence with minorities in equal terms. These minorities have faced discrimination in such areas as housing, education, and employment. Although no scientific proof supports racist claims, racism is widespread and has caused major problems throughout the world. Racism is most often used to justify the creation of political or economic systems that encourage or maintain the domination of one racial group over another. Such beliefs were long used to rationalize the enslavement and persecution of people viewed as inferior (Stoessinger, 2002). Throughout history there have been persecutions and atrocities that can be described as cases of genocide. The Russian pogroms (persecutions of the Jews) during the late 1800s and early 1900s were an example of genocide. During World War II, the Germans practiced genocide. They killed about six million European Jews. Victims of the Holocaust went through dehumanization simply to make the killing of others psychologically easy for the Nazis. Many victims of the Holocaust suffered from various experiments which eventually led to the death. Some of the experiments were things such as: sun lamp, internal irrigation, hot bath, warming by body heat, hypothermia, among others (Clemens and Purcell, 1999). In recent years a debate has raged over the question of whether opportunities for black economic advancement are more affected by race or class position. Sociologist William Wilson believes that racial discrimination has become less important than social class in influencing the life chances of black Americans (Hinkle, 2004). He says that civil rights legislation and affirmative action programs have substantially lifted the cap historically imposed on black social mobility by segregation, resulting in greater educational, income, and occupational differentiation: Blacks with good educational backgrounds and job skills rapidly moved into the American middle class; blacks with limited educations and job skills became the victims of dehumanization and welfare dependency. Now poor urban blacks find themselves relegated to all-black neighborhoods where they are further dehumanized and socially isolated from mainstream American life (Zanden, 1993). According to Maiese (2003), the United Nations defined peace-building as an interplay of â€Å"capacity building, reconciliation, and societal transformation†. For other organizations, the short-term goals are more evident; peace-building revolves around promoting peace in an immediate situation. The United Nations drew up an international convention in 1948 that made genocide a crime. On Dec. 9, 1948, the United Nations passed the Genocide Convention, which was designed to overcome the claims of Nuremberg defendants that they had violated no law. The convention made genocide a crime. The next day, the UN adopted the Universal Declaration of Human Rights. Fifty years later, in 1998, the International Criminal Tribunal for Rwanda became the first international court to pass a guilty verdict for the crime of genocide. The verdict related to crimes committed during the 1994 conflict in Rwanda (Kim, 2004). In 1999, there was already a convention, called the Geneva Spiritual Appeal, which made history in collecting in one venue the Catholics, the Jewish, the Buddhists, the Muslims, the Protestants, and the Orthodox Christians. Then again, there remain Christians, Animists, Muslims in conflict in Nigeria; Christian-Muslim discord still abounds some parts in Asia as Indonesia and the Philippines; Buddhists and the minority population of the Hindus Tamils are at odds in Sri Lanka; and incredibly, Animists and Witches are cursing each other in Uganda (Reich, 1998). Sometimes, it is appropriate to entitle these conflicts nationalist ones, because they impact on the endeavors to build nation-states, in which the majority gets the state. More like the winning territory takes over or designs the administration. Defining such a nation is typically by linguistic or religious yardsticks. Hence, we have the Ugandans in the continent of Africa singled out as the inferiors by tongue and by faith, and Germans differ from the French by their verbal and non-verbal communication (Carter, Gwendolen, and Herz, 1991). Perhaps theres a tendency of people growing to be defensive about their identity if they sense that it is under cordon. There is really not a single ultimate peace resolution plan that can referee the unrest. Attempts had been made like the 1999 Convention but the conflict is not exclusively attributable to spiritual diversity alone. It may be distributed among ethnic feuds, religion-based worldviews, economic modifications, and political coalitions, among several others (Carter, Gwendolen, and Herz, 1991). On having the United Nations’ enforcement of globalized paradigms, they would need to try harder. Peculiarities factor in on the extent of their reception. If the countrys fragile, they are more likely to get involved. If the countrys sturdy, they are more likely to lag behind and perform diplomatically around the edges. The key is not to establish globalized benchmarks but to develop local, internal avowals (Stoessinger, 2002). They said there is only one Bible and a million interpretations. But there is a single quotation in it that speaks of harmony: a house divided against itself cannot stand. Proclaiming a house partitioned to be a condominium cannot be expected to work out when many of the occupiers want instead to demolish the edifice entirely and put up their own, unattached houses. Speaking of houses, local religious sects could construct and ring a Peace Bell at the beginning and end of their spiritual observation. Ugandan victims could ask their municipality to formally declare their observance of the day (Kim, 2004). It would also be certainly wise for any intercontinental organizations to use workforce from countries that went through related experiences, rather then using the abstract approach brought by peacekeeping squads from Western nations to intervene in Uganda. One specific strategy possibly is to have this staff encourage the people inviting other faith traditions to join them in a prayer service for peace in Uganda (Carter, Gwendolen, and Herz, 1991). International treaties should make it easier for local organizations to get concerned in the region of Uganda where genocide is concentrated without misplacing valuable time as they wait for the pronouncement of the United Nations Security Council, the Conference on Security and Cooperation in Europe, or the Organization of African Unity (Reich, 1998). But it should always be made a point that the auxiliary time is spent on deepening interfaith commitments to dialogue and cooperation for promoting peace. In the 1990s, Jewish groups pressured those who had profited from the Holocaust to compensate Holocaust victims or their descendants. Groups that paid reparations included the German government, certain Swiss banks, and some German companies (Clemens and Purcell, 1999). In the country Uganda, Paul Rusesabagina, the hotel manager played the hero in the lives of thousands having different cultural backgrounds. In the middle of European colonization in Rwanda, Paul made an uncompromising initiative to communicate with the most relevant redeemers from the camp of Brussels’ headquarters. This way, he succeeded in playing the peacekeeper among the threatened people he hid in their hotel (Carter, Gwendolen, and Herz, 1991). The United Nations also played an indispensable role in Uganda. Led by Col. Oliver, the organization gets to know what is actually happening but not to make contingent actions and resolutions to put a stop to genocidal cases that mete out Rwanda. He stood the middleman between the U. N. superiors and the people under the wings of Paul Rusesabagina (Carter, Gwendolen, and Herz, 1991). However, it was also evident that the situation could have gone smarter if the likes of Paul Rusesabagina and Col. Oliver were given ample attention or at the very least, not ignored. Apart from the United Nations, a multitude of support and private-owned groups advocate against dehumanization and as such, campaign for a zero-dehumanized world and for a healing process to start with (Stoessinger, 2002). For instance, Interact Worldwide is an advocacy-driven virtual institution with the purpose of building support for and implement programmes, which enable marginalized people to fulfill their rights to sexual and reproductive health. Redefining Progress works with a broad array of partners to shift the economy and public policy towards sustainability; that they can measure the real state of a country’s economy, our environment, and social justice with tools like the genuine progress indicator and the ecological footprint; that they design policies to shift behavior in these three domains towards sustainability; and that they promote and create new frameworks to replace the ones that are taking us away from long-term social, economic, and environmental health. Other popular organizations include The Family Alliance to Stop Abuse and Neglect, National Down Syndrome Congress, Resources for Children of Holocaust Survivors, Amnesty International, Freedom House, Human Rights Watch, Reebok Human Rights, among many others (Carter, Gwendolen, and Herz, 1991). Prejudice provides for the safe release of hostile and aggressive impulses that are culturally tabooed within other social contexts. By channeling hostilities from within family, occupational, and other crucial settings onto permissible targets, the stability of existing social structures may be promoted. This is the well-known scapegoating mechanism, another common method to dehumanize (Zanden, 1993). In Uganda, scapegoating resulted in the inhuman treatment of Ugandan tribes like Tutsi. Bound by his duty-based ethics, Paul Rusesabagina could be pictured having utter, intrinsic moral commitments to some external source to carry out certain actions, notwithstanding his particular situation and personal goals (Carter, Gwendolen, and Herz, 1991). The ways of thinking of people concerning cultural miscellany of their communes differ extensively be it in Rwanda or in some other place in the world. Amongst a number of minorities, there is a devotion to a deepened insight into cultural diversity and multiculturalism. Some â€Å"mainstream† people are anxious about variations and sense antipathy towards people of color. If the person of color is suffering discrimination of any sort, he or she may feel forlorn and miserable. But with Paul Rusesabagina around, the people kept safe in Uganda were saved not only from the harm of genocide but from the deadly bias posed against them by the larger society that is morally wrecked and uncharitable (Carter, Gwendolen, and Herz, 1991). An inherent debate has raged over the question of whether opportunities for black economic advancement are more affected by race or class position. Some believe that racial discrimination has become less important than social class in influencing the life chances of Ugandans. Civil rights legislation and affirmative action programs have substantially lifted the cap historically imposed on black social mobility by segregation, resulting in greater educational, income, and occupational differentiation: Blacks with good educational backgrounds and job skills rapidly moved into the middle class; blacks with limited educations and job skills became the victims of dehumanization and welfare dependency. Now poor urban blacks find themselves relegated to all-black neighborhoods where they are further dehumanized and socially isolated from mainstream Ugandan life (Hooks, 1994). The risk is that when chauvinistic behaviors and attitudes are allowed to go unimpeded in any environment, a climate cultivates which sees these incidents as natural and so permits racism to become deep-rooted. Whereas not many complaints are collected every year, this should not be compared to a low frequency of racist incidence. Inadequate understanding of legislation, fear or apprehension on the part of victimized minorities to disclose racist activities or disinclination by parents to engage in legal amends are factors that may thwart the conveyance of official complaints. As well, formal treatments for grievances of racism are not constantly suitable, with arbitration usually being considered as a preferable substitute (Kim, 2004). Racism has been a steady problem in Uganda all through time. Other forms of racism are, perhaps, less obvious. The hierarchical structure, academic elitism, and the whole way of life of mainstream society are directly opposed to cultural values and world views. How all this conflict is experienced by people of color can only be explained adequately by the citizens of the society themselves; it will be different depending on their past experience and even non-existent for others, but the suppression of the values and way of life of the mainstream society will adversely affect everyone because racism against these people of color eats at the hearts of the dominating as well as the dominated people (Hinkle, 2004). Peace-building can concentrate on resolving current issues between constituents. It involves moderating by authorities or other members of the community to maintain understanding between parties. On the other hand, it is also creating a society where the constituents are educated and transformed so that they do not only know peace but also lives peace. In these terms, education plays an integral role. This creates a community which is not only dependent on intermediaries but with self-regulation of peace as well. In the end, a community filled with peace-loving citizens is a community where peace has been built (Stoessinger, 2002). Personally, if I were a member of a certain low-income urban neighborhood similar in nature in Uganda, I would offer my full knowledge of the end and the means to achieve it. As part of the will for a â€Å"sense of community,† I will take the initiative to conform to shared leadership or become servant leaders. After all, a leader providing positive reinforcement is a leader creating a positive climate and peace-loving attitude all over a community. So long as there will be provision of opportunities that allow me to exercise responsibility and creativity in our common endeavor, my active participation would include extensive information dissemination, be it online or via available physical infrastructures, and active civic participation.

Story of Mary Magdalene

Story of Mary Magdalene A continued interest and associations with Mary Magdalene provided for further examination. The relevance of her time as a example of inspiration to all who still find their paths of sincerity and goodwill marked by scandal and controversy. The following personal journal entry may serve to clarify this interest. One of the most interesting and inspirational women of the bible, is Mary Magdalene. Her apparent dedication to Jesus despite ridicule, jealously and un-acceptance amongst his friends can be related to by many women throughout history. The importance of whether she was a prostitute, Jesus wife or both becomes less relevant than the conflicts she faced in her times and her steadfast dedication to Him, regardless of definition of relationship between and degree of intimacy expressed. Many women throughout history and today find themselves judged in societal situations in which they have to determine their dedication and faith within their relationship and would find Mary Magdalenes decisions and actions inspirational and reassuring to see that they are not alone in their situation. Mary Magdalenes influence and role in the bible seem to be one of the best influences in humanize Jesus. Showing us some the personal and emotional challenges that Jesus faced as a person and therefore having his life experience expressed in a way everyone, at some point in their lives can relate to. While the recount says that all of the disciples fled, out of fear, when Jesus was crucified, it is only Mary Magdalene that is recounted in all 4 versions of the Gospel to be near or by Jesus side during this horrific experience. Guess you know who your friends are when the chips are down. This brief recap of a previous journal entry was used to outline what is recognized as the most personally relevant stories of the bible and the observations regarding them. The following stories of Mary Magdalene from the bible are as powerful and relevant to the lives of many and in addition work to help me appreciate, understand and complete my initial observations. The following is taken from http://www.womeninthebible.net/2.2.Mary_Magdalene.htm Mary Magdalenes story is contained in four different events: Mary Magdalene as a disciple of Jesus (Luke 8:1-3) Mary is mentioned as the woman whom Jesus cured of an unspecified illness. She was expelled of seven different demons. The number seven may have been used to emphasize the severity of the illness. She led a group of women who provided for Jesus and his followers from their own financial resources. The following is quoted from http://www.biblebb.com/files/kss/kss-mmag.htm She was committed. MAR 8:34, 35 Then he called the crowd to him along with his disciples and said: If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. she had followed Him from Galilee, her home (Mat 27:55; MAR 15:41; LUK 23:49). LUK 23:49 But all those who knew him, including the women who had followed him from Galilee, stood at a distance, watching these things. MAT 27:55, 56 Many women were there, watching from a distance. They had followed Jesus from Galilee. Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedees sons. she cared for Jesus needs (MAT 27:55; MAR 15:41). MAT 27:55 Many women were there, watching from a distance. They had followed Jesus from Galilee to care for his needs. Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of Zebedees sons. MAR 15:41 In Galilee these women had followed him and cared for his needs. Many other women who had come up with him to Jerusalem were also there. *she gave whatever she could to further Gods cause- This is a demonstration of Jesus acceptance of the independent woman. This was revolutionary in and of itself given the perceptions of woman of the times. Mary at the crucifixion (Mark 15:40-41, Luke 23:49, Matthew 27:55-56, John 19:25) In each of the four gospels of the crucifixion Mary was present, either standing at a distance with other women, or standing near the cross. Mary prepared Jesus body for burial (Luke 23:55-56, Matthew 27:61) Mary watched as Jesus body was sealed inside the tomb of Joseph of Arimathea. She could confirm that he was really dead. She and the other women prepared the spices needed for proper burial of a body. Jewish tombs: Jews followed the custom of burial in natural and artificial caves. Generally only the rich used tombs, with the poor using pits, cisterns, caves, and earthen graves outside their cities. Tombs were located in gardens attached to homes, within city walls, on elevated sites, on hillsides, and in caves (natural and hand hewn). this information is from The Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pg.772. Prophets and kings were buried within the city limits; everyone else was buried outside the city limits. Wealthy tombs were often cut into rock, some containing several chambers. The entrance was closed by rolling around rolling-stone down an inclined plane in front of the mouth of the sepulcher. this information is from Manners and Customs of Bible Lands, by Fred H. Wright, Moody Press, co. 1953, pgs. 144,145. 4 Mary witnesses the resurrection (Mark 16:1-11, Luke 24:1-11, Matthew 28:1-10, John 20:1-18). Mary found that Jesus body was no longer in the tomb. She received a message from an angel and was the first person to see the risen Jesus. She was thus the first witness of the resurrection. The ethical cultural and political environment surrounding the people of this time played a strong influence on the interpretation of Mary Magdalenes life. Even with the stark contrast of todays environment of Middle America the relevance of interpretation of the power and influence of this women offers as an example for todays woman. The people of Jesus time lived in a state occupied by Roman rule, law and allegiance to Cesar, King of the Roman Empire. The Jewish state in this region was allowed certain amount of religious tolerance provided that legal and economic sanctions were upheld by the Jews with regard to Roman rule. The following quote is taken from http://www.womeninthebible.net/2.2.Mary_Magdalene.htm Greek philosophy was greatly admired at the time of Jesus, and it had a profound impact on the way that people saw their world. One of the greatest philosophers, Plato, proposed the theory of dualism, suggesting that everything in the cosmos had an equal and opposite other. This theory had a profound impact on the way that women were viewed, and it was not to womens advantage. Woman was placed in a category containing elements that were viewed as negative: Civilization was the ideal; Nature was mistrusted and potentially dangerous. Logic and reason were admired, and emotion was to be subordinated. Goodness was always preferable to evil. Light, especially in the pre-industrial world, was preferred to darkness These are examples only, but they show that Platonic dualism placed women in a negative category. They were seen as closer to the natural/animal world than men. By nature they were irrational and untrustworthy, and therefore unfit to make their own decisions and govern their own lives. They had to be looked after and controlled, never treated as equals. This differed from the traditional Jewish way of looking at the world, which saw all things in creation as integrated and complementary, rather than as opposites of each other. An example of this is the creation story of Eve, which relates that the first woman was created from a rib taken by God from Adams side, thereby suggesting that a man could never be fully complete unless he was in partnership with a woman. Jewish and Jewish/Christian women resisted the ideas of Platonic dualism, which patronized them and diminished their status. While Christianity remained a Jewish sect, the status ofwomen within the Christian communities was high. But as the ideas of Christianity moved out into the Gentile, Hellenised world, the first Christians found they had to use the Greek philosophical framework to explain their beliefs and be accepted.So Jesus original ideal of mutual respect between the sexes was watered down and changed. Women found they were given roles that were acceptable in the outside, Hellenistic culture. In doing so, the Christian church stepped back from the radical ideals of the first Jewish/Christians. The following excerpt was taken from http://www.watton.org/wftk/teaching/mary_magdalene.htm Jesus sees women as they were created equal reflectors of Gods image. God created us in his image we mirror a family resemblance of Him. 2 Cor.3:18 And we, who with unveiled faces all reflect the Lords glory, are being transformed into his likeness with ever-increasing glory, which comes from the Lord, who is the Spirit. This doesnt mean our physical nature but our spiritual and moral nature. We are able to communicate. We are creative, and that gives us joy and satisfaction. We experience emotions and feelings. We know the difference between right and wrong. We are responsible for our actions. Even though the original relationship between God and man was cut by the fall, God has pursued his children through the ages, sending his son Jesus so that we might be reconciled to God and become his sons and daughters. His image is reflected in us. Because of Jesus the image is brought back into focus so that his glory shines from the reflection. Jesus is in each one of us, you and me, and His glory shines out. This examination of Mary Magdalenes life and times has offered clarity in relating to those hardships and challenges and has served as an inspiration to women of all times. WORK CITED Biblical References have been noted as used throughout this document. http://www.womeninthebible.net/2.2.Mary_Magdalene.htm http://www.biblebb.com/files/kss/kss-mmag.htm http://www.biblebb.com/files/kss/kss-mmag.htm Zondervan Pictorial Encyclopedia of the Bible, vol. 5, pg.772. Manners and Customs of Bible Lands, by Fred H. Wright, Moody Press, co. 1953, pgs. 144,145. http://www.womeninthebible.net/2.2.Mary_Magdalene.htm http://www.watton.org/wftk/teaching/mary_magdalene.htm

Lord Of The Flies :: essays research papers

Character Analysis:Ralph: main character- Ralph is the narrator of the story.Jack: Jack is Ralph main enemy in the story. He leads the hunters.Piggy: Piggy is the smart one of the group. Simon: He is my favorite character in the story. He is viewed as the Christ-figure and interprets the mysteries of the island.Roger: Roger is Jack’s â€Å"sidekick† and is a vicious murderer at heart. Sam and Eric: The twins stick close to Ralph until they are forced to join the hunters. Their main job is to watch the signal fire. The littluns: The littluns are basically the younger boys and ride the bandwagon. The two boys Ralph and Piggy meet each other in a thick jungle and discover that they crashed in an airplane and are stranded. They also learn that there are no adults present on the island and that none of the adults survived the crash. As they approach a beach, they find an enormous conch shell. Piggy gives the conch a little toot and summons the rest of the boys on the island to the beach. The boys assemble and elect Ralph as the leader. Ralph then assigns the Choir, led by Jack, to be the hunters. Then Jack, Ralph, and Simon set out to explore the island. Near the end of their journey, they encounter a wild pig. Jack tries to kill it, but is unsuccessful. When the explorers get back, a meeting is held. The explorers explain that the island is deserted but there is enough food to keep them alive. Jack and the hunters promise to supply meat. Ralph makes a rule that whoever is in possession of the conch shell is allowed to speak. Ralph proposes the idea of a signal fire to alert passing ships of their presence. All the boys agree and everybody rushes to the hilltop to start a fire. The fire sparks the gathered wood into a blaze. One of the boys is reported missing but none of the boys will admit to the likelihood of an accident. Everyone is hard at work the next day, either building huts or hunting. Soon the younger boys loose interest and go off to play. A meeting is called and the boys come up with some new ideas and talk about problems. Meanwhile jack wanders off and enjoys the peace and quiet. Soon the boys get into a rhythm of everyday life.

The Tragedy of Brutus in Shakespeares Julius Caesar :: Julius Caesar Essays

The Tragedy of Brutus in Shakespeare's Julius Caesar       Throughout many of Shakespeare's plays, a tragic hero is acknowledged: a courageous figure that possesses a tragic flaw, which eventually leads to his downfall. In The Tragedy of Julius Caesar, there have been arguments over who is in fact the tragic hero. Numerous people concur that Brutus is the tragic hero. However, others argue and name Julius Caesar as the tragic hero. After learning more about these two characters, a conclusion can be effortlessly drawn. Brutus is indeed the tragic hero of this play because when a person who possesses such heroic qualities dies, it is a true tragedy. In order to be the tragic hero the person must contain at least one tragic flaw, and Brutus contains many, but three of them stick out distinctively. His overconfidence along with his impatience and his nobility brought about Brutus's downfall. However, I believe that the main cause of his downfall was his naivety or the fact that he was an idealistic man.  Ã‚        Ã‚  Ã‚     At the beginning of the play, I believe that Brutus was a much different man than he turned out to be. He did not want to take part in the conspiracy, but Cassius was very persuasive and convinced him that it was what needed to be done. After Brutus had decided to go along with the idea I think that he expected it all to happen too easily. He was too confident that their plan would work exactly like they had planned and that nothing could go wrong. Along with being overconfident, he was also a very impatient man. They had only generated their plan a couple days before and did take not enough time to realize the consequences of their actions. If they had taken more time to think things through and had planned for the worst to happen, I believe they would have been ready for what would happen next. After the killing of Caesar and rioting of the plebeians after the funeral the two armies were ready to fight, which again showed signs of impatience. When going into the battle Brutus advanced too quickly which led to the killing of many of his men and his own suicidal efforts.

YakkaTech Ltd

Besides this, voluntary employee increased making Yachted having to hire new technical staff. Having all these employees caused the new employees to lower their productivity. Employees started to feel they were basically doing the same thing every single day. Others didn't care about consequences and some of them even started having issues from people in other departments. So basically the whole system was â€Å"crashed†. Another symptom was that they started giving the employees a higher salary and profit sharing plans, with the hope that this ill address this issue, but it didn't.Employee recommendations to their friends so they would join the company, became minimum. This showed the lack of interest that employees had over the company. To address all these symptoms that I explained they would have to take actions and make them quick. Yachted Ltd. Had to first address the rising complaints that the customers had towards the company. To solve this, they would have to apply mo re than one solution. Between the most important one of all, they would first have to start working on the old system that is applied in the company. As it was shown, bringing new employees might be the cause that is stopped working.That's why they should first change the system to make the departments have a better communication between each other and avoid the conflict (Having a lack of communication in a business is not convenient at all). Another problem that was pointed out, was the lack of interest and how employees didn't feel worried at all about the consequences. Within the new system that will be integrated they should be able to add something up that if you're not giving the right customer service or you're being less productive oh get fire or have a really serious consequence.With this solution we should add a feedback system that will be offered by any customers who gives a call. This feedback system would be added in a document that would have a different section per e mployee. By doing this, Yachted Ltd. Will be able to see who are the employees that put more effort into the company and at the same time see the ones that aren't doing so well. But the feedback system is something that should not be applied only to the customers. Employees should get surveys at least once every three months. When employees feel their opinion matter they will be more than happy to work for the company.They will be able to express any concerns or problems they are having in the company. Even though it didn't work to raise the salary and give a profit-sharing plan they should still stick to it, but the ones that end up in the top three of the system each month would receive a big bonus. By doing this you will be able to make employees to compete and making a better performance. If you give the same prizes and same salary to all the employees, it will lack of a competitive environment making the customer service worst and make the productivity per employee lower.To kee p up with this productivity, employees should take a training every four months to be able to overcome their challenges within the company. This will allow employees to be able to perform quickly, learn new skills and at the same time maintain them. At the moment all these issued are addressed, employees will start having a different perspective of the job. By having happy employees we will be able to fix the problem of having low employee referrals.

Response to George Orwell’s Shooting an Elephant

Although many people believe that racism has disappeared from our minds after all those solutions of trying to set equal rights in the world’s history, it still exists today, and will probably never vanish from our thinking. Some may clearly express it, whereas others may express racism unnoticeably, even to themselves. George Orwell, in â€Å"Shooting an Elephant†, tells a story of his past when he killed an elephant in order to please the Burmese crowd. At the time, Orwell was a white Indian Imperial Police officer who was disliked by the country's natives due to the fact that he was European. One day, he heard of an elephant's doing of ravaging the town, so he ran to the scene with a rifle. When he finally arrived, he found himself observing a peacefully feeding elephant while a huge crowd of Burmans gathered excitedly to observe his future action. Even though he does not feel it right to shoot the elephant, he has this huge, unavoidable pressure from the Burmese crowd. Eventually, his final decision was to shoot the elephant and satisfy the natives' hunger for excitement. Although the situation must have been difficult from Orwell's perspective, his action of killing the elephant cannot be justified. George Orwell's situation was definitely burdensome, looking from his perspective. He had his beliefs and feelings; yet, he vividly felt the pressure dawning on him as the natives assembled at the scene, eagerly and impatiently waiting for him to simply shoot the elephant. Especially for a person who â€Å"was all for the Burmese and all against their oppressors, the British,† he must have experienced an unbearable moment of making a decision. We all experience such burdensome pressure numerous times, starting from school as a kid. Students have such thing called peer pressure, where you are usually forced to do make a decision of whether or not to follow others' ways. Whether in academic studies, sports, or social life, they always tend to end up following others' beliefs and ways. For instance, peer pressure is the reason why the number of students who smoke since young age is rapidly increasing. However, conforming to others' beliefs and ways means that person is lacking self-confidence and self-respect. In order to survive this world at least a little more joyfully, people must follow their own beliefs and practices as many times as possible. Even though he had his belief about killing the elephant, Orwell purely abandoned the idea of following his way, and concentrated on how to please the natives. Only after he carried out the action did he admit that he â€Å"had done it solely to avoid looking a fool,† meaning he had no self-confidence or self-respect. In fact, by doing so what he decided to do, Orwell became a fool who was too afraid to speak out his belief: that the elephant does not deserve to be killed. As Orwell states, â€Å"he wears a mask, and his face grows to fit it. † Basically, people first hide their belief and conform to others’, then without knowing, they become to be one of them completely, losing their true selves. Following our own moral beliefs does not mean we must be ignorant of all outside beliefs. In other words, ignoring rules while living in a country with differing beliefs and laws is definitely a foolish act. For example, when I lived in Saudi Arabia, the national law forced us to wear black veils – called abbaya – like the local women outside home, and both the law and their belief forbid us to drink any kind of alcohol. Needless to say, we should not be fools as to go against any national laws to end up in prison, but our personal beliefs must still be kept safe. Furthermore, although Orwell faces a difficult situation, where he can either unnecessarily kill the elephant or decide not to, based on his own moral beliefs, he should have realized that he was the powerful one. Orwell explains his situation, â€Å"To come all that way, rifle in hand, with two thousand people marching at my heels, and then to trail feebly away, having done nothing – no, that was impossible. The crowd would laugh at me. And my whole life, every white man’s life in the East, was one long struggle not to be laughed at. But I did not want to shoot the elephant. † It was a situation in which he could not help but act according to the natives’ expectations. Nevertheless, readers must not forget that he was the one in control and power, with the rifle in his hands, and the natives could neither physically harm him nor report that he did the wrong thing. This meant that he really could have protected his moral values, and be ignorant of what others desperately wanted him to do since he believed the action to be wrong. The result of standing up to our own beliefs and practices can mean conflict with others who have different ones. But another consequence is faith in ourselves, self-confidence in our identity and ability to carry out those beliefs. Maintaining these will help us survive our lives more successfully, although probably not easily; on the other hand, if we continue to conform to others’ beliefs, we will come to depend only on others and have no self-respect. Overall, the action of killing the elephant by George Orwell is not justified because, despite his moral belief about not killing the elephant, he went straight against it and shot the elephant, winning the natives’ expectations, and overcoming the boundary between them, but losing his true self and his beliefs.

History J5 Essay Example | Topics and Well Written Essays - 500 words

History J5 - Essay Example In Burkes political career, he mercilessly defended constitutional limitation of the Crowns authority. He ignored the religious persecution of Catholics in his native land of Ireland. He aired the grievances of Britains American colonies. He contributed in American Independence and vigorously followed the impeachment of Warren Hastings, who was the General Governor of British India, for abuse of power and corruption. In his Reflections, Burke stated that the French Revolution would come to an end in very damaging way because its abstract foundations, being rational, ignored the importance of human nature and society. French Revolution was caused by the following claims, Internal struggle for leadership and empire outstrips for financial resources of the state, Political misunderstanding between the Monarchy and the nobility, over the restart of the tax system that they claimed, led to poverty and bankruptcy. The enlightenment, that is the impulse for reform intensified political conflicts and reinforcing traditional aristocratic constitutionalism. The introduction of new ways of good government and the prestige of being popular sovereignty has also led to bankruptcy. The attack on the catholic regime and advantageous class by the Literary Underground of the broadening influenced the of public opinion. Social differences between two rising groups, the aristocracy and the bourgeoisie. Removal of the ineffective leader Luis, economic hardship, especially the agrarian crisis of 1788-1789, generated general discontent and disorders caused by food shortages. This reflection was written immediately after the French Revolution. Burke’s primary antirevolutionary book questioned the motives of the actors and warned against the removal of all, which would prove amazingly prophetic. Edmund Burke expressed his views against the French revolution by criticizing it. The first was the Constitutional Society Edmund criticized this by saying that